^ 

UNIVE 
CALIFORNIA 


/ 
- 


• 


I 


L,          f  //THE 

Poor 


Oft,   THE 

CHRISTIAN  DOCTRINE 
EXPLAINED. 

WITH 

SHORT  ADMONITIONS. 


BY  JOHW  MJiNNOCK,  0.  £  B. 


FIRST  AMERICAN  FROM  THE  FIFTH  LONDON  EDITION* 


Blessed  are  the  Poor  in  Spirit,  for  theirs  is  the  Kingdom  of  Heaven. 

St*  Matthew ')  v.  3. 

Hath  not  God  chosen  the  Peor  of  this  World,  rich  in  Faith,  and  Heirs  of  the 
Kingdom .  which  he  hath  promised  to  those  that  love  him. 

St.  James  \i  5. 

QETHSEMANI  ABBEY, 
GETHSEMANI,  P,  0,  KY, 

BALTIMORE: 

PUBLISHED  BY  BERNARD  DORNIN 

J.  Robinson,  printer. 

1815. 


LOAN  STACK 


THE 


I$I5 

POOR  MAN'S  CATECHISM: 

OR,  THE 

CHRISTIAN  DOCTRINE 

EXPLAINED. 


Of  the  JVawe  and  Dignity  of  a  Christian. 

q.  W  HAT    religion   are  you  of?     A.     By  the 

grace  of  God,  I  am  a  Christian. 

INSTRUCTION.  Christian  is  derived  from  Christ, 
and  signifies  as  much  as  a  disciple  of  Christ,  and  pro- 
fessor of  his  law  and  doctrine;  or  one  who  is  baptized 
by  divine  institution  in  the  name  of  the  blessed  Trinity, 
in  the  na-me  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost:  whereby  being  purified  from  original  sin, 
and  from  all  sin  whatever,  we  are  made  sons  of  God, 
and  heirs  of  heaven  ;  members  of  Christ's  church,  or 
Christians;  and  living  temples  of  the  Holy  Ghost. 
Thus  what  Christ  is  by  nature,  a  Christian  is  by  the 
grace  of  baptism  ;  as  Christ  is  by  nature  the  eternal 
Son  of  God,  a  Christian  by  grace  is  the  adopted  son 
of  God  ;  and  so  receives,  in  some  proportion,  by  a 
spiritual  regeneration,  what  the  Son  of  God  received 
by  his  eternal  generation;  That  ive  should  be  called 


4  The  Poor  Marts  Catechism:  Or, 

and  be  the  sons  of  God,  1  John  iii.  1.  by  adoption 
by  virtue  whereof,  we  call  God  our  Father,  as  being 
sons  of  God  and  heirs  of  his  kingdom.  Rom.  viii.  15. 

Before  we  are  baptized,  we  remain  in  sin  ;  are  infi- 
dels, out  of  God's  favour,  and  have  no  title  to  heaven. 
Unless  one  be  born  again  of  water  and  the  Holy  Ghost,  he 
cannot  enter  into  the  kingdom  of  God.  St.  John  iii.  5. 

The  faithful  first  received  the  name  of  Christians 
in  the  city  of  Antioch,  Acts.  xi.  26.  Before  that  time 
they  went  by  the  name  of  disciples,  and  brethren  : 
they  were  called  disciples,  as  being  followers  of  Christ's 
doctrine ;  and  brethren,  from  the  great  and  remarkable 
love  they  had  for  one  another  :  They  were  all  of  one 
heart  and  one  mind.  Acts  iv.  32.  At  length  they  took 
the  name  of  Christians,  a  name  derived  from  Christ,  to 
signify  their  being  the  believers  and  professors  of  his 
law,  as  well  as  partakers  of  the  unction  of  his  grace. 

EXHORTATION. — Learn  to  value  yourself  for  what 
you  are  through  the  grace  of  Christ:  a  Christian;  a 
disciple  of  Christ.  What  more  excellant  than  that 
profession  which  derives  its  name  from  Christ !  By  it 
we  become  truly  his,  partakers  of  his  merits  here,  and 
glory  hereafter.  See  your  vocation  then,  as  the  apo- 
stle warns  you.  1  Cor.  i.  26.  and  have  a  just  regard  to 
its  dignity,  by  living  worthily  of  it ;  and,  as  you  retain 
his  name,  resemble  him  also  in  your  life  and  virtues. 
The  character  of  a  Christian  is  a  character  of  holiness  ; 
be  not  a  scandal  to  it,  as  many  are ;  for  many  are 
Christians  in  name,  and  that  is  all ;  beware  you  ble- 
mish it  not  by  a  wicked  life  :  He  ivho  commits  sin,  is 
the  servant  of  sin,  St.  John  viii.  34.  So  when  you  sin 
mortally,  you  are  no  longer  the  servant  of  God,  or 
disciple  of  Christ  ;  you  belong  not  to  him,  but  to  the 
devil ;  you  forfeit  your  right  and  title  to  the  kingdom 
of  heaven  $  and  as  long  as  you  remain  in  that  state  im- 
penitent, you  are  out  of  the  grace  and  favour  of  your 
God  and  Redeemer.  O  sin  !  unworthy  of  the  breast 
or  name  of  a  Christian,  who  has  been  anointed  with 
divine  grace  $  with  the  oil  of  gladness,  above  his  fellows, 
Psalm  xliv.  9. 


The  Christian  Doctrine  explained.  5 

Of  the.  Obligations  of  a  Christian. 

Q.  TTTHAT  is  a  Christian  obliged  to  by  his  pro- 
VV  fession  ?  A.  He  is  obliged  inwardly  to 
believe,  and  outwardly  to  confess  the  faith  and  law  of 
Christ :  With  the  heart  we  believe  unto  justification, 
and  with  the  mouth  confession  is  made  unto  salvation. 
Rom.  x.  10. 

INSTRUC. — A  Christian  must  believe  in  his  heart 
all  that  Christ  has  taught,  and  his  church  professes, 
with  a  sincere  and  unfeigned  faith  :  God  must  be 
served  with  sincerity  and  truth  5  no  deceit,  dissimula- 
tion, or  hypocrisy,  must  harbour  therein  ;  since  all 
things,  even  our  most  secret  thoughts,  are  open  to 
him,  and  nothing  is  hidden  but  shall  be  revealed  at 
the  last  day. 

A  Christian  must  also  profess  the  faith  and  law  of 
Christ  outwardly  and  openly,  for  God's  honour  :  thus, 
if  called  before  kings  and  princes,  enemies  of  your 
faith,  and  if  demanded  by  them,  what  religion  you 
profess,  you  must  boldly  confess  yourself  a  Christian, 
a  Catholic,  and  if  by  your  confession  of  it  you  are  to 
suffer,  you  must  rattier  undergo  death,  as  the  apostles 
and  holy  martyrs  did,  than  deny  your  faith  :  Crod  must 
ever  be  obeyed  before  men,  Acts  v.  29.  and  the  re- 
ward of  this  obedience  will  be,  He  who  confesseth  me 
before  men,  him  ivill  I  confess  before  my  Father  who  is 
in  heaven,  St.  Matt.  x.  32.  whereas  the  reverse  will 
follow  disobedience  :  He  ivho  denieth  me  before  men,  him 
will  I  deny  before  my  Father  who  is  in  heaven. — A  Chris- 
tian must  profess  his  faith  outwardly,  for  his  own 
good,  by  often  repeating  his  belief. — He  must  again 
profess  it  outwardly,  for  his  neighbour's  good,  thereby 
to  bring  him  from  his  error,  to  the*  true  faith  and 
church  of  Christ. 

EXHOR. — Give  thanks  to  God  for  your  vocation 
to  the  true  faith,  for  having  made  you  a  Christian,  a 
catholic.  See  how  far  you  have  concurred  with  your 
faith,  or  deviated  from  it,  whether  you  have  made 
open  profession  of  it  when  required,  and  whether  you 
have  joined  good  works  to  your  faith,  and  by  ther£ 
1* 


a  The  Poor  Marts  Catechism :  Or, 

made  the  light  of  it  shine  before  men.  Never  be 
ashamed  of  professing  the  gospel,  or  of  practising  what 
\vill  conduce  to  your  future  happiness :  rather  be 
ashamed  and  blush  that  you  have  so  little  conformed  to 
its  maxims,  and  that  you  have  so  often  left  the  ways 
of  God,  and  followed  those  of  the  world,  which  will, 
in  the  end,  leave  you  in  despair  and  confusion. 

Of  the  Sign  of  the  Cross. 

Q.  TTTHY  are  we  taught  to  sign  ourselves  with 
VV  the  sign  of  the  cross  ?  A.  To  put  us  in 
mind  of  the^blessed  Trinity,  and  of  the  incarnation  and 
death  of  our  Saviour. 

INSTRUC. — The  sign  of  the  cross  is  a  mark  to  dis- 
tinguish Christians  from  unbelievers;  it  is  as  a  short 
creed,  whereby  we  profess  the  two  principal  mysteries 
of  the  Christian  faith,  the  unity  and  trinity  of  God,  and 
the  incarnation  and  death  of  our  Saviour :  for  when 
we  pronounce  these  words,  In  the  name  of  the  Father., 
and  of  the  Son,  and  of  the  Holy  Ghost,  we  profess  our 
belief  of  one  God  and  three  persons ;  and,  by  signing 
ourselves  with  the  sign  of  the  cross,  we  profess  our  be- 
lief in  Christ  crucified :  we  ought  to  glory  in  nothing 
so  much  as  in  Jesus,  and  him  crucified.  Gal.  vi.  14. 

With  the  sign  of  the  cross  we  begin  and  end  our 
prayers,  to  signify,  that  we  can  obtain  nothing  of  God, 
but  through  the  mediation  and  merits  of  Christ  cruci- 
fied. For  the  like  reason,  the  church  makes  such  fre- 
quent use  of  the  sign  of  the  cross  in  the  administration 
of  the  sacraments,  to  signify,  that  their  virtue  is  de- 
rived from  the  death  and  passion  of  Christ.  Our 
forehead  and  breast  were  signed  Vith  the  cross  in  bap- 
tism ;  and  this  we  are  taught  to  bear  in  our  bodies,  all 
our  lives.  This  holy  sign  is  a  means  to  preserve  us 
from  evil  spirits,  who  vanish  at  the  sight  of  it.  St. 
Lawrence,  by  the  sign  of  the  cross,  restored  sight  to  the 
blind;  many  miracles  have  been  done  by  it;  it  arms 
us  against  temptation ;  it  guards  us  against  witchcraft 
and  inchantme  nts. — What  veneration  the  primitive 
church  had  for  this  pious  custom,  may  be  known  from 


The  Christian  Doctrine  explained.  ¥ 

these  words  of  Tertullian;  "  When  we  set  forward  on 
"a  journey,  when  we  go  abroad,  or  come  home,  or 
"  when  we  dress,  in  all  our  conversation,  we  sign  our 
"  foreheads  with  the  sign  of  the  cross."  De  Coron.  Mil. 
c.  3.  And  from  these  words  of  St.  Chrysostom,  "  Let 
"  us  have  the  sign  of  the  cross  in  our  houses,  on  our 
"  windows,  on  our  foreheads,  and  in  our  minds,  with 
"  much  devotion."  If  any  one  then  ask  the  origin  of 
this  custom,  let  your  answer  be,  that  tradition  has  ever 
taught  it,  antiquity  has  confirmed  it,  and  faith  hath 
ever  practised  it. 

EXHOR. — Bear  then,  O  Christians,  a  due  venera- 
tion to  the  holy  cross.  Can  you  think  too  much  of 
Jesus  crucified ;  can  you  do  him  too  great  honour  ? 
The  sign  of  the  cross  puts  you  naturally  in  mind  of  his 
passion  ;  how  then  can  you  make  the  sign  of  the  cross 
too  often,  whilst  by  it  you  honour  his  death,  and  pro- 
fess your  belief  and  adoration  of  the  blessed  Trinity  ? 
This  is  the  end  and  pious  intent  of  this  custom,  as  all 
catholics  from  their  infancy  are  taught.  The  sign  of 
the  cross  will  be  seen  in  the  heavens  at  the  last  day,  let 
it  appear  in  your  heart  at  that  day,  by  having  followed 
the  ways  of  the  cross  in  your  fife-time ;  it  will  then 
appear  to  the  joy  of  the  good,  who  honoured  it  on 
earth;  it  will  be  seen  to  the  eternal  agony  of  the 
wicked,  who  despised  and  held  it  in  contempt.  As 
once  it  appeared  in  the  air  unto  Constantine  the  Great, 
with  this  inscription.  "  In  this  sign  thou  shait  over- 
"  come ;"  so  I  may  say  to  you,  In  this  sign,  thou,  0 
Christian,  sltall  overcome  the  enemies  of  thy  soul,  and 
gain  a  victory  that  shall  be  crowned  with  glory. 

Of  the  three  Theological  Virtues. 

Q.  TTTHICH  are  the  three  theological  virtues  ? 

VV  Jl.  Faith,  hope,  and  charity. 
INSTRUC. — These  three  virtues  are  called  theolo- 
gical, bemuse  they  have  God  for  their  immediate 
object;  for  it  is  God  whom  we  believe  in  all  matters 
of  faith  ;  in  him  we  hope  for  grace  and  glory ;  him 
alone  we  love  above  all  things.  These  three  virtues 


8  The  Poor  Man's  Catechism:  Or\ 

were  infused  into  our  souls  with  baptism,  and  are  ab- 
solutely necessary  to  our  salvation.  They  both  raise 
and  perfect  the  edifice  of  a  spiritual  life^  which  is 

Grounded  on  faith,  advanced  by  hope,  and  perfected 
y  charity.  They  are  the  key  and  entrance  into  life ; 
by  faith,  we  behold  God  as  our  supreme  happiness ;  by 
hope,  we  are  animated  to  pursue  it ;  by  charity,  we 
come  to  the  possession  of  it,  and  a  union  with  God. 
These  three  begin  and  perfect  all  our  good  works,  and 
without  them  they  are  not  available  to  salvation ;  for 
without  faith  it  is  impossible  to  please  God,  or  direct  our 
actions  to  our  last  end ;  without  hope,  we  can  never  be 
rewarded  ;  and  our  best  actions,  if  we  have  not  charity, 
are  not  meritorious  of  eternal  life.  These  three  great 
virtues  then  must  accompany  our  life  to  the  end,  and 
when  we  shall  obtain  our  last  end  and  felicity,  faith 
and  Hope  indeed  will  cease,  but  charity  always  re- 
mains, to  be  the  life  of  the  soul,  the  joy  and  glory  of 
the  saints. 

EXHOR. — Consider,  O  Christian,  how  you  have 
hitherto  advanced  towards  the  perfections  of  these  the- 
ological virtues.  Have  you  fixed  your  mind  on  God, 
as  your  supreme  happiness,  by  faith  ?  Have  you  put 
your  trust  in  him  above  all  creatures,  by  hope  P  Have 
you  loved  him  above  all  things,  so  at  least  as  to  give  him 
the  love  of  preference  before  all,  by  charity  ?  Alas ! 
I  fear  your  faith  has  been  very  weak,  if  not  dead, 
while  you  so  often  and  so  easily  fall  into  sin.  Your 
hope  has  been  but  faint,  while  adversities  have  so  often 
weighed  you  down  to  impatience,  inurmpr  and  com- 
plaint. Your  charity  has  been  but  cold,  while  you 
are  so  slow  in  serving  God,  whom  you  ojight  to  ho- 
hour  with  all  your  might.  Beg  that  these  three  divine 
virtues  may  take  deeper  root  in  your  heart.  Be  more 
earnest  in  the  affair  of  your  salvation  than  you  have 
hitherto  been;  having  so  many  supernatural  helps 
from  heaven,  so  many  divine  gffts,  that  flow  immedi- 
ately from  God* 


The  Christian  Doctrine  explained.  9 

Of  Faith. 

%.  TTTHAT  is  faith?  ^.  It  is  the  gift  of  God  in 
W  our  soul,  by  which  we  firmly  helieve  all 
those  things  which  God  has  any  way  revealed  to  us. 

INSTRUC. — Faith  is  the  first  virtue  required  in  a 
Christian,  as  being  the  foundation  and  beginning  of  a 
Christian  life  ;  without  it  there  is  no  pleasing  or  enjoy- 
ing God  :  without  faith  it  is  impossible  to  please  God : 
Heb.  xi.  6,  without  it,  all  the  good  we  do  is  of  no  effect 
to  salvation  ;  by  faith,  we  lay  the  ground  of  all  true 
virtue  ;  The  just  man  lives  by  faith :  by  faith  the  just 
subdued  kingdoms,  wrought  justice,  and  obtained  the 
rewards  promised.  Heb.  xi.  33. 

Faith  is  a  free  gift  of  God.  given  us  gratis,  without 
any  merit  of  our  own ;  it  was  merited  for  us  by  the 
death  and  passion  of  Christ;  he  infused  it  into  our 
hearts,  with  other  gifts  of  grace,  in  baptism  5  he  in- 
creases and  brings  it  to  perfection  in  our  souls,  by  pious 
reading  and  spiritual  instruction ;  Faith  comes  by  hear- 
ing, and  hearing  by  the  word  of  God.  Rom.  x.  17.  What 
you  now  hear,  take  it  as  from  God,  to  improve  and 
enlighten  your  faith.  Faith  is  as  a  light  to  the  soul ; 
as  no  one  can  see  the  sun,  without  the  light  of  the  sun  ; 
so  no  one  can  see  God,  or  things  supernatural,  without 
the  light  of  faith,  which  comes  from,  God.  As  the  eyes 
are  necessary  to  see  light,  and  the  blind  are  in  darkness 
as  to  all  things  of  this  world  ;  so  this  interior  light  of 
faith,  is  as  necessary  to  see  the  truth  of  divine  things ; 
without  it,  n%an  remains  in  darkness,  as  to  all  that  be- 
longs to  another  world :  how  great  a  blessing  therefore 
is  divine  faith. 

EXHOR. — Give  daily  thanks,  0  Christian,  to  God, 
that  he  has  taken  you  out  of  darkness,  the  darkness  of 
ignorance,  the  blindness  of  error  and  infidelity,  and 
called  you  unto  his  admirable  light,  the  light  of  faith, 
1  Pet.  ii.  9.  Make  a  right  use  of  this  eminent  gift  of 
God ;  see  $fet  by  this  divine  light,  you  fly  from  evil 
and  do  good ;  behold,  by  faith,  the  enormity  of  one, 
and  the  happiness  of  the  other:  what  is  it  that  makes 
so  many  reprobate,  but  because  they  close  their  eyes  to 


10  The  Poor  Marts  Chatechism ;  Or, 

this  divine  light  ?  They  despise  and  reject  it,  as  the 
Jews  did,  when  our  Saviour  preached  his  gospel 
among  them,  loved  darkness  rather  than  light,  because 
their  works  were  evil.  Look  up  then,  by  faith,  at  the 
immensity  of  God,  and  adore  him.  Look  on  his 
goodness,  and  love  him.  Look  on  his  mercy,  and 
praise  him.  Look  on  his  power,  and  fear  him.  Look 
on  the  length  and  breadth  of  eternity,  and  secure  it  by 
a  good  life.  Look  on  the  vanity  of  creatures,  and  con- 
temn them.  Look  on  the  joys  of  heaven,  and  the  tor- 
ments of  hell ;  aspire  to  one,  and  shun  with  all  your 
might  the  other :  Thy  words  is  as  a  lamp  to  my  steps. 
Psaim  cxviii. 

The  Qualities  of  a  Good  and  Sound  Faith. 

Q.  TT7HAT  qualities   are    required    to    a    perfect 
VV  faith?      A.  1.  It  must  be  firm.     2,  It  must 
be  entire.     3.  It  must  be  active. 

INSTRUCT — I.  Your  faith  must  be  firm:  you  must 
not  doubt  or  waver  in  any  point  thereof;  because  you 
rely  for  it  on  God  alone;  he  is  your  authority,  who 
is  truth  itself,  and  can  neither  be  deceived,  nor  deceive 
you.  Your  faith  must  be  so  firm  and  constant  that  no- 
thing must  lessen  or  weaken  it;  neither  riches,  nor 
honours,  nor  pleasures,  nor  prosperity:  nothing  must 
shock  it,  no  storms  of  afflictions,  temptations,  tribula- 
tions, no  persecution  of  man :  you  must  still  go  on 
with  a  firm  faith,  and  keep  resolute  under  all  dangers, 
even  under  death  itself. 

2.  Your  faith  must  be  entire :  you  must  believe  all 
and  every  article,   every  point,  the  CathoMc  Church 
requires  of  you  to  believe  :  by  wilfully  erring  or  deny- 
ing one  article  of  your  faith,  you  destroy  your  whole 
belief;  you  follow  your  own  will,  rather  than  the  will 
and  authority  of  God :  as  charity  is  destroyed  by  one 
mortal  sin ;  *  so  faith   is  destroyed   by  one    obstinate 
error ;  according  to  that  of  St.  James,  He ^at  offends 
in  one,  is  made  guilty  of  all. 

3.  Your  faith  must  be  active :    as  you  believe,  so 
you  must  practise;  you  must  join  good  works  with 


The  Christian  Doctrine  explained.          1 1 

faith ;  a  faith  without  good  works,  is  a  dead  faith,  and 
will  turn  to  your  confusion  at  the  last  day.  God  will 
then  examine  not  only  how  you  believed,  but  how  you 
lived.  As  the  body  is  but  a  dead  carcase  without  the 
soul,  so  faith  is  dead  without  charity  and  good  works. 
Though  your  faith  be  strong  enough  to  move  mountains, 
without  charity  it  availeth  nothing.  1  Cor.  xiii.  2. 

EXHOR. — Examine  your  past  life,  and  see  how  far 
you  have  co-operated  in  the  gift  of  faith.  Have  you 
submitted  entirely  to  all,  and  every  article  thereof? 
Have  you  stood  "firm  to  your  faith  under  all  trials  ? 
Has  human  respect  stood  in  your  way,  or  been  any 
ways  prejudicial  to  the  profession  of*it?  Have  you 
been  true  to  it  in  practice  ?  This  latter  is  what  too 
many  fail  in ;  many  are  but  Christians  in  name.  If  you 
are  of  the  number,  repent,  and  reform  your  life :  let 
not  the  light  of  faith  be  spent  in  vain  upon  you ;  let  it 
excite  you  to  every  good  work,  and  then  virtue  will 
crown  you:  Receive  not  the  grace  of  God  in  vain;  that 
great  grace  and  gift  of  divine  faith,  which  is  the  only 
light  to  conduct  you  safe  through  the  darkness  of  this 
world,  to  the  clear  sight  and  possession  of  God. 

Of  Tradition. 

Q.     TS  it  sufficient  to  believe  the  scripture  only  ? 

A  Jl.  No:  we  must  also  believe  the  traditions  of 
the  church.  Q.  What  are  those  traditions ;  Jl.  Manv 
things  belonging  to  faith,  as  likewise  to  discipline^ 
which  the  apostles  did  not  write,  but  only  preached 
and  taught  by  word  of  mouth ;  which  the  holy  church 
has  carefully  delivered  from  father  to  son,  in  all  ages, 
down  to  us. 

INSTRUC. — It  is  not  sufficient  that  we  believe  the 
scripture  only,  but  we  must  also  submit  to  the  universal 
traditions  of  the  church;  and,  truly,  how  do  we  know 
the  scripture  to  be  scripture,  or  the  word  of  God,  but 
by  tradition  ?  Tradition  then  is  a  most  necessary  sup- 
port of  our  faith,  and  of  scripture  too.  How  do  we 
know  that  the  creed  was  delivered  by  the.  apostles  ? 
Scripture  does  not  mention  this  fact,  but  we  have  it  so 


12  The  Poor  Man's  Catechism  :  Or, 

by  tradition.  How  do  we  know  that  the  Sabbath  was 
changed  by  the  apostles,  and  translated  from  Saturday 
to  Sunday,  but  by  tradition  ?  How  do  we  know  that 
infants  are  to  be  baptized,  but  by  tradition  ? 

Before  Moses  there  was  no  scripture  at  all;  from 
the  beginning  of  the  world  till  his  time,  religion  was 
delivered  down  by  the  patriarchs  to  their  families,  by 
tradition :  and  after  Christ,  the  church  subsisted  some 
time  before  any  part  of  the  New  Testament  was  writ- 
ten ;  her  doctrine  was  then  supported  by  tradition 
only.  Neither  did  Christ  say  to  his  apostles,  Going  into 
the  universal  world  (.write,)  but  going  (teach)  all  nations, 
which  they  did  by  word  of  mouth  5  and  so  the  world 
received  the  faith  of  Christ  by  tradition:  how  could 
they  receive  it  otherwise,  before  the  the  scriptures  were 
written,  and  printing  was  invented,  when  so  few  could 
write  or  read  ?  And  where  do  you  find  in  scripture 
now,  that  all  is  therein  written  that  is  to  be  believed  ? 

EXHOR. — Bear  then,  O  Christian,  a  due  regard 
and  veneration  to  the  traditions  of  the  apostles  and 
ancients  of  the  church  ;  the  word  of  God  is  equally  the 
word  of  God,  and  truth  is  the  same,  whether  it  be 
delivered  to  us  by  word  of  mouth  or  writing.  Follow 
the  exhortation  of  the  apostle :  Standfast,  and  hold  the* 
traditions  which  you  have  been  taught,  whether  by  word, 
or  by  our  epistle,  2  Thess.  ii.  15.  ^  No  doubt  but  those 
very  traditions,  he  here  speaks  of,  have  been  by  the 
church  faithfully  transmitted  down  to  us.  Submit 
your  judgment  then  to  all  and  each  of  them,  and  prac- 
tise as  the  church  directs :  St.  Augustine  pronounces  it 
madness  to  leave  the  tradition  of  the  church,  to  follow 
our  own  heads  :  be  not  of  the  number  of  such.  Reject 
riot  that  which  has  been  universally  received,  and  cannot 
be  disapproved.  They  are  recommended  to  you,  and 
confirmed  by  the  authority  of  the  same  church  that 
taught  you  the  scriptures,  and  your  Christianity. 


The  Christian  Doctrine  explained.  15 

Of  Heresy. 

Q.  TMfHAT  vice  rs  opposite  to  faith?  A.  Heresy. 
*  *  Q.  What  is  heresy.  A.  It  is  an  obstinate 
error  in  matters  of  faith. 

INSTRUC. — He  is  a  heretic,  who  obstinately  main- 
tains any  thing  contrary  to  the  known  faith  and  doc- 
trine of  the  holy  Catholic  Church.  Such  was  Jlrius, 
and  others,  who  denied  the  divinity  of  Christ ;  Luther 
and  Calvin,  who  opposed  the  authority  of  the  church, 
the  supremacy  of  St.  Peter,  &c.  Heresy  is  a  most 
grievous  sin,  because  it  destroys  faith ;  which  is  the 
first  virtue  in  the  order  of  grace ;  it  draws  men  by  de- 
grees into  Atkeism,  and  extinguishes  all  religion.  This 
cursejaay  be  applied  to  them :  Woe  unto  them  who  have 
gonewKo  the  way  of  Cain  ;  they  shall  perish  in  the  con- 
tradiction of  Core,  St.  Jude  xi.  Such,  saith  St.  Paul, 
ought  to  be  shunned,  Tit.  iii.  1 0.  Heresy  takes  its  birth 
from  pride,  from  lust,  concupiscence,  and  the  love  of 
independency.  Behold  the  miserable  effect  of  it:  man 
may  fall  into  all  kind  of  vice  and  immorality ;  but  if 
his  faith  remain,  there  may  be  ground  for  his  conversion 
and  repentance  :  but  if  through  heresy  he  destroys  his 
faith,  he  destroys  all  sense  01  a  spiritual  life;  he  ex- 
tinguishes the  light  of  his  soul ;  he  walks  in  the  dark, 
and  knows  not  where  he  goes ;  he  wanders  from  dark- 
ness into  darkness,  from  error  into  error,  until  he  falls 
into  the  abyss  of  eternal  darkness  and  despair :  Without 
faith  it  is  impossible  to  please  God;  to  know  him,  or  to 
come  to  the  possession  of  him.  Heb.  xi.  6. 

EXHOR. — Stand  firm  then,  O  chnstian,  to  the  faith 
of  the  holy  Catholic  Church  :  let  this  be  your  guide, 
your  strength,  your  support,  against  the  infidelity  of  the 
whole  world  :  Christ  always  remains  with  this  church. 
Beware  of  pride  and  self-conceit,  which  has  brought  so 
many  heresies  and  schisms  into  the  world :  beware 
of  lust,  which  blinds  the  understanding,  and  subverts 
the  judgment :  beware  of  self-love,  which  destroys  your 
essential  good,  the  love  of  God.  Rather  practise  humi- 
lity and  sell-denial,  and  you  will  never  fall  into  heresy. 
Humility  supports  the  sense,  the  reason ;  the  under- 

2 


14  The  Poor  Marts  Catechism  :  Or, 

standing,  in  the  ways  of  God,  and  the  truth  of  his  holy 
religion;  and  self-denial  renders  them  practicable. 
Better  it  is  to  walk  in  simplicity  of  heart  and  obedience, 
than  in  the  spirit  of  pride,  which  has  led  many  out  of 
the  way,  to  their  eternal  perdition. 

Of  the  Apostles  Creed. 

Q.  TTTHAT  is  the  Creed  ?  A.  It  is  the  sum  of  our 
"  belief.  0.  Who  made  it  ?  A.  The  twelve 
apostles.  Q.  What  does  the  creed  contain  ?  A.  The 
chief  things  we  are  bound  to  believe  of  God  and  his 
church. 

INSTRUC.—  The  Creed  was  composedly  the  twelve 
apostles,  before  they  separated  to  preach  the  g«gel  to 

hfuPmiht 


all  nations  :  and  to  this  end,  that  all  the 
concur  in  one  and  the  same  belief.  We  were  taught  it 
from  our  infancy  ;  and  should  often  repeat  it,  the  more 
to  confirm  us  in  our  faith  of  the  blessed  trinity,  incarna- 
tion, death  and  mysteries  of  our  Saviour.  Every  Chris- 
tian must  learn  to  understand  it,  as  far  as  his  capacity 
will  allow  ;  and  the  pastor  ought  to  be  very  diligent  in 
explaining  and  instilling  its  doctrine  into  the  people. 

The  twelve  apostles  were  the  founders  of  our  faith  : 
they  received  it  from  Christ,  and  founded  it  in  all  na- 
tions, and  confirmed  it  with  the  price  of  their  blood. 
The  conversion  of  the  world,  thus  begun  by  them,  was 
carried  on  by  other  apostolical  men,  who  succeeded 
them. 

In  the  apostles,  founders  of  our  faith,  God  shewed 
his  infinite  power,  in  calling  and  appointing  a  few 
fishermen,  by  education  illiterate,  and  by  birth  inglo- 
rious, to  confound  the  pride  and  wisdom  of  the  world, 
and  bring  great  part  thereof  to  the  faith  of  Christ; 
and  this,  in  a  short  space  of  time,  not  by  power,  by 
arms,  nor  by  eloquence,  but  by  plain  preaching  and 
miracles  :  to  persuade  a  wicked  wrorld  to  believe  things 
which  seemed  so  strange  and  incomprehensible  to  sense 
and  reason,  as  the  death,  passion,  and  resurrection  of 
Jesus  :  things  so  contrary  to  nature,  as  to  deny  our- 
selves, to  mortify,  and  to  do  penance.  Such  an  event 


The  Christian  Doctrine  explained.  15 

was  the  effect  of  an  infinite  wisdom,  not  to  be  fa- 
thomed. The  governments  of  kings  have  their  limits, 
and  the  great  conquerors  of  the  earth  their  bounds ; 
but  the  faith  of  Christ  has  been  extended  to  all  parts 
of  the  known  world :  this  was  a  superior  work,  the 
work  of  God  only.  Great  was  the  wisdom  of  the  an- 
cient philosophers,  but  greater  was  the  wisdom  of  the 
apostles;  the  one  extended  to  human  learning,  the 
nature  of  things,  the  preservation  of  long  life  ;  but  the 
wisdom  of  the  apostles  extended  to  divine  learning, 
supernatural  knowledge,  and  taught  us  how  to  preserve 
our  souls  unto  life  everlasting.  There  Ts  no  one  article 
of  the  apostles  creed,  but  what  has  been  opposed  by 
some  or  ottar  enemies  of  our  faith;  and  yet  nothing 
has  been  able,  no  power  of  man,  or  devil,  to  shake, 
muqjpless  extinguish  it:  This  again  has  shewn  the 
divine  providence  of  God  over  his  church,  and  the 
saying  of  eternal  truth  is  herein  verified,  That,  the  gates 

of  hell  Should  HOT  prevail  against  it.   St.  Matt.  XVK 

EXHOR; — Learn,  0  Christian,  to  venerate  the  me- 
mory of  the  twelve  apostles,  and  all  other  apostolical 
men,  who  were  your  apostles,  to  whom  you  owe  your 
faith  under  God.  Give  thanks  to  God,  without  ceasing, 
that  he  has  called  you  to  the  holy  Catholic  Church^ 
which  the  apostles  founded.  Often  repeat  your  creed, 
for  this  is  the  shield  of  faith,  your  armour  and  defence^ 
against  Satan  and  his  works :  repeat  it  with  a  firm 
faith  and  a  lively  hope,  such  as  may  bring  you  to  a 
greater  knowledge,  and  even  enjoyment  of  God :  for 
it  behoveth  him,  who  will  approach  to  God,  to  believe 
that  he  is  our  Creator,  Redeemer,  Sanctifier,  and  last 
End,  as  the  creed  teaches. — As  you  believe,  so  practise  : 
For  what  will  it  avail  you,  to  believe  well,  and  live  ill  ? 
What  will  it  avail  you,  to  believe  in  God,  unless  you 
love,  fear,  and  serve  him  ?  What,  to  believe  in  Jesus 
Christ,  unless  you  follow  his  doctrine,  and  live  as  he 
taught  ?  What,  to  believe  in  the  holy  Ghost,  unless  you 
harbour  his  inspiring  grace,  and  keep  your  heart  pure 
from  sin  ?  What,  to  believe  in  the  holy  Catholic  Church, 
unless  you  conform  to  her  doctrine,  precepts,  and  com- 
mands? What,  to  believe  in  the  communion  of  saints. 


16  The  Poor  Man's  Catechism :  <9r, 

unless  you  make  yourself  worthy  of  their  intercession 
now,  and  of  their  glory  hereafter  ?  What,  to  believe  in 
the  resurrection  and  the  life  of  the  world  to  come,  unless 
you  provide  while  time  is,  against  that  day ;  and  this,  by 
the  practice  of  all  virtues,  by  flying  from  sin,  and  keep- 
ing your  conscience  undefiled  ?  Praise  God  in  the  won- 
derful work  of  your  conversion,  and  the  conversion  of 
all  nations :  adore  his  power,  his  wisdom,  his  goodness, 
his  providence  therein :  Wonderful  is  God  in  all  his 
ways;  wonderful  in  his  saints ;  wonderful  in  all  his 

works. 

w 

SECT.  I. 

The  first  article  of  the  Creed. 

%•  Vl^HAT  is  the  first  article  of  the  creed  ?   A.  I  be- 
lieve in  God  the  Father  Almighty,  Creator  of 
heaven  and  earth, 

INSTRUC. — The  first  thing  we  are  to  believe,  and 
ground  of  all  the  rest  is,  that  there  is  a  God,  who 
made  us,  and  all  things.  That  there  is  a  God,  nature 
itself  does  teach  us  ;  the  very  Pagans  confessed  it;  and 
the  scripture  tells  us  that  none  but  fools  can  deny  it. 
That  there  is  one  supreme  Being,  is  a  truth  instilled 
into  all  mankind :  The  light ,  0  God,  of  thy  countenance  is 
stamped  upon  us,  Psalm  iv.  7.  All  creatures  give  testi- 
mony of  God,  that  he  made  them,  and  that  they  nade 
not  themselves  ;  they  had  all  a  beginning,  a  first  prin- 
cipal, a  first  cause,  and  this  is  God.  To  convince  us 
there  is  a  God,  St.  Paul  refers  us  to  his  works :  The  in- 
visible things  of  God,  are  seen  and  known  by  the  visible 
things  that  are  made,  Rom.  i.  20.  The  fool,  indeed, 
said  in  his  heart,  there  is  no  God  ;  fain  would  he  believe 
so,  but  the  remorse  that  follows  sin,  and  the  .sweets  of 
virtue,  prove  that  there  is  a  punisher  of  vice.,  and  a  re- 
warder  of  virtue ;  and  that  is  God. 

2.  We  believe  there  is  but  one  God.  This  Moses 
and  the  prophets  taught  against  the  idolaters,  who  wor- 
shipped many  Gods  ;  and  even  the  heathen  philoso- 
phers, when  they  wrote  in  earnest,  confessed  that  there 


The  Christian  Doctrine  explained.  17 

is  but  one  supreme  God.  That  there  is  one  only  God, 
may  be  clearly  proved  from  reason  ;  since  it  is  impossi- 
ble that  a  being  wholly  perfect,  as  God  is,  an  infinite 
good,  in  whom  is  all  the  good  that  is  possible*  should 
nave  a  companion,  another  god  equal  to  himself  5  for 
sovereign  perfection  imports  a  superiority  above  all 
others  :  a  sovereign  king  has  none  equal  to  him  in  his 
kingdom,  but  all  are  inferior  to  him  $  so  God,  the  su- 
preme Lord  of  all,  is  above  all,  and  has  no  equal. 

3.  We  believe  that  in  God  there  are  three  persons  ; 
Father,  Son,  and  Holy  Ghost  $  who  have  but  one  and 
the  same  nature  and  essence  :  There  are  three  that  give 
testimony  in  heaven,  the  Father,  the  Word,  and  the  Holy 
Ghost,  1  John  v.  7.  The  persons  are  three,  and  the  na- 
ture or  essence  but  one  5  so  there  is  no  contradiction  in 
this  mystery  ;  because  they  are  not  three  in  the  same 
sense  they  are  one  ;  for  they  are  three  in  persons,  and 
one  in  essence,  in  divinity,  in  wisdom,  in  goodness,  in 
will,  in  power,  and  in  work.  There  is  an  image  of  the 
Trinity  in  the  soul  of  man,  which  being  one,  has  yet 
three  powers,  will,  memory,  and  understanding;  though 
all  comparison  here  is  defective,  because  there  can  be 
no  exact  likeness  or  proportion  between  any  thing  crea- 
ted, and  the  blessed  Trinity. 

To  believe  in  God,  imports  three  things  :  1.  That 
there  is  a  God.  2.  That  all  he  has  revealed  is  true, 
and  to  be  believed  with  divine  faith.  3.  That  we  are 
to  place  all  our  hope  in  him,  and  to  love  and  seek  him, 
as  our  chief  and  only  essential  good. 

EXHO&.— •  The  fool  said  in  his  hearty  there  is  no  God  ; 
hence  they  are  become  corrupt  and  abominable,  Ps.  xiii.  1. 
The  belief  of  a  God  leads  to  virtue,  religion,  and  all 
good :  the  want  of  it  (as  in  Atheists)  is  the  origin  of 
all  wickedness  and  sin  ;  as  in  a  kingdom,  if  people  are 
made  to  understand  that  there  is  no  king,  no  judge,  no 
justice,  they  will  set  no  bounds  to  their  crimes.  But 
you,  O  Christian,  who  believe  there  is  a  God,  the  su- 
preme Lord  over  you  and  all  things,  bow  down  and 
adore  him,  and  mate  him  Lord  over  your  heart,  by 
loving,  fearing,  and  obeying  him.  Make  him  Lord  over 
your  life  and  actions,  by  doing  all  for  his  glory.  Sub- 


18  The  Poor  Man's  Catechism .»  Or, 

mit  to  all  things  he  has  revealed  and  delivered  to  you, 
whether  by  his  prophets,  or  his  apostles,  or  his  church. 
Under  all  the  events  of  life,  still  hope  in  him  :  love 
him  as  your  first  beginning,  and  last  end  :  renounce  all 
false  gods,  all  those  idols  which  your  passions  adore  ; 
the  idol  of  pride,  covetousness,  lust  Thou  shalt  adore 
the  Lord  thy  God,  and  him  only  shalt  thou  serve,  Deut. 
vi.  13.  Give  all  honour  and  glory  to  the  most  blessed 
Trinity,  one  in  essence,  and  three  in  persons:  give 

flory  to  God  the  Father,  for  your  creation  ;  to  God  the 
on,  for  your  redemption  ;  to  God  the  Holy  Ghost,  for 
your  sanctification  ;  three  persons  really  distinct,  but 
one  and  the  same  God.  He  is  your  first  beginning, 
make  him  also  your  last  end,  by  glorifying  him  now  and 
for  all  eternity.-  Holy,  holy,  holy,  the  Lord  God  of  &a- 
baoth. 

SECT.  IL 

Of  the  divine  attributes. 

<Q.     T/i^HAT    are    the    perfections  or  attributes  of 
*         God  ?     A.   As  God  is  infinite,  his  perfec- 
tions also  are  infinite. 

INSTRUC. — God  is  an  infinite  being,  who  has  infi- 
nite perfections,  from  whom  all  things  have  their 
feeing  and  perfections. 

2.  God  is  eternal :    for  as  he  k  self-existent,  that  is, 
has  no  cause  of  his  existence,  but  exists  because  it  is 
iris  nature  and  essence  to  exist  always ;  as  he  has  no 
beginning,  so  he  can  have  no  end  ;  and  this  his  eter- 
nity extends  to  all  parts  of  time,  with  whom  the  past 
and  the  future  is  at  present ;  for  in  him  nothing  is  past, 
3iothing  future,  but  is  present. 

3.  God  is  incomprehensible :  he  is  so  great,  that  none 
but  himself  can  fully  comprehend  what  he  is.      The 
blessed,  indeed,  see  him  as  he  is  ;  they  have  the  clear 
sight  and  enjoyment  of  him  too  ;  yet  their  understand- 
ing is  limited,  and  he  is  infinite,  still  above  their  com- 
prehension ;   whatever  they  contemplate  of  his  great- 
ness, thei$  will  still  be  more  to  be  seen  and  known 


The  Christian  Doctrine  explained.          19 

without  end ;  and  in  this  they  rejoice  exceedingly,  that 
God  is  still  greater  than  all  they  conceive. 

4.  God  is  immense:  it  is  impossible  to  imagine  any 
place,    or    point,    but    where    he  is,  with  his    whole 
essence,  presence  and  power.      He  is  in  all  places  with 
his  essence,  to  give  being  to  all  things  that  are ;  to  give 
life  to  all  that  live,  and  motion  to  all  that  move  :  In  him 
we  live,  move,  and  are.  Acts  xvii.  28.     He  is  every 
where  by  his  presence,  to  contemplate  all  that  is  done 
by  the  good  and  the  bad.     He  is  present  every  where 
by  his  power,  in  as  much  as  all  things  are  subject  to  it, 
and  all  beings  are  the  effect  of  it.     Thus  God,  by  his 
immensity,  fills  heaven  and  earth,  and  all  places ;  Whi- 
ther shall  I  go  from  thy  spirit,  or  whither  shall  I  fly  from 
thy  face?  If  I  ascend  into  heaven,  thou  art  there,' and  if 
I  descend  into  hell,  thou  art  present.     Psalm  cxxxviii.  7. 

5.  God  is  unchangeable :    all  things  created,  are  by 
nature  changeable ;    he  alone  is  eternally  the  same ; 
ever  wise,  ever  good,  ever  just,  ever  holy.     It  is  im- 
possible he  should  ever  change  to  any  thing  inferior  to 
himself,  for  then  he  would  not  be  God :   or  to  any  thing 
equal  to  himself,  because  there  is  none  equal  to  him  :  or 
to  any  thing  above  himself,  because  he  is  above  all: 
Thou  art  always  the  same,  and  thy  years  shall  not  faiL 
Ps.  ci.  28. 

6.  God  is  omnipotent :    he  is  all  power  :  this  he  ma- 
nifested in  the  creation  of  heaven  and  earth  ;  yet  he 
can  create  still  more  in  number,  and  greater  in  perfec- 
tion, without  end,  than  he  has  already  made ;  arid  this 
toy  his  own  power  alone  without  the  help  of  any  second 
.cause :   We  have  seen  but  few  ofhisivorks.     Eccl.  xliii. 
36.  that  is,  but  little  in  comparison  of  what  he  can  do : 
as  he  made  all  things  by  his  power,  by  the  same  he  can 
make  what  changes  arid  alterations  he  pleases  in  the 
works  which  he  has  made,  for  the  Almighty  himself  is 
above  all  his  works,  Eccl.  xliii.  SO.     By  this  power  he 
made  the  sun  to  stop  his  course,  in  the  time  of  Joshua; 
and  to  move  back,  in  the  reign  of  Ezekias :  he  does  what 
he  pleases  in  the  heavens,  the  earth,  and  the  seas,  as  he 
did  by  Moses  ;  and  in  all  creatures,  as  by  our  Saviour ; 
hence  we  ought  to  have  no  doubt  of  what  he  has  reveal- 


2O  The  Poor  Man's  Catechism :  Or, 

ed,  of  his  miracles  and  prodigies.  But  though  God  is 
omnipotent,  and  can  do  all  things,  we  may  safely  say, 
he  cannot  do  evil  or  sin ;  for  this  implies  imperfection  5 
and  God  is  infinite  in  all  perfections. 

7.  God  is  omniscient :  he  knows  all  things,  he  knows 
himself,  by  a  full  comprehension  of  his  infinite  being, 
and  all  that  the  whole  extent  of  omnipotent  power  can 
do :  and  as  he  made  all  things  that  are,  by  his  own  pow- 
er, he  has  the  perfect  idea  of  every  nature,  and  of  every 
individual  he  has  made,  and  comprehends  them  more 
perfectly,  than  the  artist  knows  the  texture  of  the  works 
which  he  produces  by  his  own  invention.     The  know- 
ledge of  men  and  angels  is  limited  5  the  knowledge  of 
God  is  unbounded.     He  is  the  fountain  of  all  know- 
ledge ;   all  we  know,  is  from  God,  and  through  God : 
from  his  wisdom,  originally,  came  all  good  and  excel- 
lent inventions  and  sciences  that  ever  have  been:  God  is 
the  Lord  of  all  sciences,  1  Kings  ii.  3.     What  he  knows, 
he  cannot  forget ;  he  knows  all  that  is  past,  the  good 
and  evil  done  by  every  one,  and  remembers  the  evil,  to 
punish  it,  and  the  good,  to  reward  it.     He  knows  all 
that  is  doing  by  every  one  at  present,  from  one  end  of 
the  world  to  the  other ;  all  the  intrigues  that  are  in  the 
hearts  of  all,  and  what  will  be  the  event  of  them  :  he 
foresees  every  thing  to  come,  what  every  one  will  chuse, 
good  or  evil,  and  what  will  be  the  end  of  all,  and  this 
his  knowledge  extends,  not  only  through  time  but  eter- 
nity: Thou  hast  understood  my  thoughts  afar  off.  Psalm 
cxxxviii.  2. 

8.  God  is  good  and  beneficent :  goodness  is  a  will  to 
communicate  the  good  we  have  to  others,  and  this  he 
has  done  to  every  creature  he  ha's  made :    but  the  good 
he  has  given  to  man  is  of  the  most  excellent  kind  ;  for 
as  he  loves  man,  in  order  to  his  true  good  and  eternal 
happiness,  to  this  end  he  has  bestowed  upon  us  most 
eminent  gifts,  both  in  the  order  of  nature,  and  in  the 
order  of  grace.     Thus  his  goodness,  in  respect  to  man, 
is  charily  or  friendship :    God  is  charity,  1  John  iv.  8. 
For  as  one  friend  wishes  another  life  and  being,  and  all 
the  good  he  can  give  him  ;   so  God  gives  us  life  and  be- 
ing, and  in  the  end  will  give  us  himself,  and  with  him- 


The  Christian  Doctrine  explained.  21 

self,  all  the  good  he  has  ;  and  his  will  is,  we  should  en- 
joy it  for  ever;  moreover,  he  extends  this  his  goodness 
to  all,  offering  his  grace  to  every  one,  and  drawing  good 
from  the  evil  that  is  intended  them  by  others,  through 
the  depth  of  his  wisdom  and  power. 

9.  God  is  merciful.     As  he  beholds  the  miseries  that 
men  are  liable  to  in  this  life,  and  much  greater  in  the 
next,  so  contrary  to  the  good  and  happiness  he  intended 
for  us,  he  either  prevents  these  evils,  or  delivers  us  out 
of  those  we  are  fallen  into,  through  our  own  fault,  or 
other's  malice  ;  and  this  is  mercy.     This  he  has  mani- 
fested to  man,  in  the  most  immense  manner,  in  all  that 
he  has  done  for  him  ;    by  creating  him  in  grace,  with  a 
power  to  arrive  to  life  everlasting;    in  redeeming  him, 
by  the  incarnation  and  death  of  his  only  Son,  from  hell, 
after  he  had^   by  sin,  forfeited  heaven:    by  delivering 
him  out  of  the  \vretchcd  state  ot  sin  by  the  sanctifying 
grace  of  the  Holy  Ghost,  when  he  least  deserved  it. 
What  we  are,  what  we  have,  and  what  we  hope  to  be, 
is  the  effect  of  his  mercy ;   so  that  we  have  great  reason 
to  say,  his  mercy  is  above  all  his  works :    this  his  mer- 
cy is  extended  both  to  body  arid  soul,  but  chi-efly  to  the 
latter,  in  sparing  us  under  our  many  transgressions;  in 
soliciting  us  to  repent,  as  soon  as  we  have  sinned  ;  ex- 
pecting with  patience,  and  never  refusing  to  forgive,  un- 
der true  repentance  :    relieving  us  in  our  wants,  when 
we  ask  him  ;  inspiring  us  to  ask,  when  we  are  unmind- 
ful of  it ;  and  often  giving  us,  without  asking.     The  ve- 
ry evils  of  this  life  are  the  blessed  effects  of  his  mercy, 
intending  thereby  to  draw  us  from  sin,  to  the  pure  love 
of  himself :  /  will  sing  the  mercies  of  our  Lord  to  eter- 
nity. Psalm  Ixxxviii.  1. 

10.  God  isjnst:  he  is  just  and  holy  in  all  his  works  : 
holy  in  heaven,  holy  upon  earth  ;  and  holy  in  hell  itself. 
He  is  just  both  to  the  good  and  the  bad ;  rewarding  one, 
and  punishing  the  other,  according  to  their  merit,  with- 
out exception  of  persons.     His  vindictive  justice  against 
the  wicked,  he  has  already  shown  in  part,  in  this  world, 
in  many  events :    in  the  rebel  angels  above,  in  sinful 
Adam  below,  in  the  deluge,  and  in  the  fire  of  Sodom, 
and  in  all  the  evils  of  plague,  famine,  and  war,  which 


22  The  Poor  Man's  Catechism  :  Or, 

have  ravaged  the  world  from  the  beginning.  Yet  the 
works  of  his  mercy  are  above  the  works  of  his  justice, 
for  we  may  observe  that  his  mercy  goes  before  his  justice, 
and  has  pardoned  sinners  many  times,  and  warned  them 
to  amend,  before  his  justice  strikes  5  it  goes  along  with 
his  justice,  and  mitigates  the  punishment,  which  is  ever 
less  than  the  fault  ;  and  it  also  follows  after  his  justice, 
which  commonly  strikes  the  sinner  for  some  merciful 
end.  In  the  next  life,  indeed,  sinful  souls  will  be  pu- 
nished for  ever  and  ever;  because  the  crimes  of  men 
have  made  such  a  punishment  necessary,  as  there  is  no 
other  that  can  restrain  the  worser  part  of  men  :  but 
even  this  is  a  mercy  to  the  living,  and  might  have  pre- 
vented all,  who  are  in  that  place,  from  falling  into  it,  if 
they  had  sufficiently  attended  to  it. 

11.  God  has  an  universal  providence  over  all  he  has 
made,  especially  over  man,-  to  wWp  salvation  the 
course  of  providence  is  chiefly  ordained.  As  he  creat- 
ed the  world,  who  should  have  the  care  of  it  but  him- 
self ?  What  other  hath  he  appointed  over  the  earth,  or 
whom  hath  he  set  over  the  world  which  he  hath  made  ? 
Job.  xxxiv.  13*  As  by  his  omnipotence,  he  gave  us  be<- 
ing ;  so  by  his  providence,  he  preserves  all  beings.  For, 
as  he  knows  what  all  beings  require,  according  to  their 
nature,  the  means  to  bring  them  to  their  end,  the  hin- 
derances  to  those  means,  and  how  to  prevent  them;  the 
miseries  that  may  befall  each  one,  and  the  means  to  deli- 
ver them  from  the  evil,  and  to  give  them  the  good  ;  and 
as  he  has  a  will  to  communicate  that  good,  which  he  in- 
tended all  beings  in  their  creation ;  and  a  power  to  put 
it  in  execution  ;  it  is  thus  he  provides  sufficiently  for  all 
creatures,  and  has  care  of  individuals,  as  well  as  of  the 
whole.  The  same  providence  that  reigns  over  the  an- 
gels above,  reaches  to  the  least  insect  below  :  Thy  pro- 
vidence,  O  Father,  even  from  the  beginning,  governeth 
all  things.  Wisdom  xiv.  3.  But  as  none  but  such  as 
are  endowed  with  reason,  are  properly  capable  of  hap- 
piness, hence  we  conceive  providence  chiefly  intent 
upon  man ;  and  this  providence  extends  both  to  body 
and  soul,  to  procure  for  us  temporal,  but  chiefly  eternal 
good  :  hence  are  derived  all  spiritual  blessings  for 


The  Christian  Doctrine  explained.  23 

the  soul,  and  also  those  temporal  blessings  too,  which 
assist  us  to  pass  this  life  with  comfort :  and  by  the  same 
care  of  divine  providence,  we  are  either  preserved  from 
the  contrary  evils,  or  delivered  out  of  those  we  are  fallen 
into.  Thus  all  may  rest  securely,  that,  on  the  part  of 
God,  nothing  can  be  wanting  to  them  under  such  a  pro- 
vidence, which  provides  abundantly  for  all  such  as  are 
not  themselves  negligent  of  their  own  temporal  and 
eternal  good. 

EXHOR. — Adore  God,  O  Christian,  in  all  his  divine 
perfections.  As  you  believe  in  one  God,  Creator  of 
all,  learn  hence  to  do  good  to  your  fellow  creatures,  as 
being  made  by  the  same  God  as  yourself,  as  servants  of 
the  same  Lord,  as  sons  of  the  same  Father,  and  ordained 
to  the  same  end/  As  you  believe  in  the  blessed  Trinity, 
three  persons  and  one  God,  stand  firm  in  this  faith 
amidst  the  blindness  of  this  age  ;  pretend  not  to  dive 
into  this  mystery,  which  is  far  above  the  comprehension 
of  man  :  if  God  is  incomprehensible  in  his  judgments, 
and  unsearchable  in  his  ways,  Rom.  i.  33,  how  much 
more  incomprehensible  is  his  being,  and  unsearchable 
his  divinity  !  Adore  God  as  the  infinite  eternal  being, 
the  being  of  beings,  the  being  of  yourself.  Adore  him 
as  present  in  all  places,  especially  in  churches,  where 
he  manifests  his  presence  by  conferring  benefits ;  and 
in  heaven,  where  he  is  seen,  not  as  here  by  faith  only, 
but  in  his  glory.  Rejoice  that  you  have  a  God  of  infinite 
power  and  wisdom,  who  can  find  a  thousand  means  to 
save  and  deliver  you  out  of  all  evils ;  and  never  cease 
to  praise  his  infinite  goodness  and  bounty,  from  whence 
you  have  received  so  many  excellent  gifts,  both  of  grace 
and  nature  5  He  openeth  his  hand,  andjilleth  every  living 
creature  with  blessings,  Psalm  cxliv.  16.  Man  in  par- 
ticular, to  whom  he  gives  himself,  and  with  himself  all 
things  ;  in  return,  he  requires  that  you  love  him  above 
all  things ;  this  is  his  greatest  commandment,  and  your 
essential  good  :  how  jealous  then  ought  you  to  be  of 
those  visible  things  that  rob  you  of  your  heart  ?  Rather 
place  your  affections  all  in  oney  in  whom  all  the  good, 
that  is  in  created  things,  centres ;  who,  by  himself  alone, 
without  them,  can  give  you  all  the  happiness  they  can 


24  The  Poor  Man's  Catechism  :  Or, 

give,  and  infinitely  more,  which  they  cannot  give. 
Adore  God  in  his  infinite  mercy ;  though  you  have  rea- 
son to  fear  his  justice,  you  have  still  greater  reason  to 
hope  in  mercy  :  fear  his  justice  then,  that  you  may  not 
too  much  presume ;  but  still  adhere  to  his  mercy,  that 
you  may  not  be  too  much  dismayed  and  terrified  by  jus- 
tice. Adore  him  even  in  his  justice  ;  what  would  be- 
come of  all  the  good,  if  there  was  not  a  just  God;  if 
there  was  no  judge,  no  justice,  to  distinguish  between 
the  cause  of  the  just,  and  the  cause  of  the  impious  ?  Who 
must  relieve  the  poor,  the  injured,  the  persecuted,  and 
oppressed,  unless  there  was  a  just  God  to  call  the  wicked 
to  account  ?  Where  would  virtue  be,  if  there  was  not 
justice  to  undertake  its  cause  ?  It  is  the  justice  of  God 
that  patronizes  all  that  is  good,  both  in  heaven  and  upon 
earth.  To  conclude,  adore  and  glorify  God  in  his  divine 
providence  over  you  and  all  creatures :  what  would  be- 
come of  the  world,  if  there  was  not  such  a  providence  ? 
How  many  blessings  do  you  daily  receive  from  that 
hand  ?  How  many  mischiefs  intended  you  are  daily 
warded  by  that  hand  ?  Admire  the  dominion  of  God,  in 
this  his  just  government  of  the  universe :  see  how  sweet- 
ly does  he  govern,  not  as  tyrants,  but  as  a  father,  allu- 
ring us  to  virtue  by  rewards ;  not  forcing,  but  giving 
every  one  inclinations  to  their  good  :  yet,  how  strongly 
does  he  govern,  his  dominion  reaching  from  the  begin*- 
ning  to  the  end  of  every  thing :  at  the  same  time  how 
justly  his  providence  having  no  other  end,  but  to  com- 
municate the  good  which  he  has  to  us,  to  preserve  us  in 
that  good,  antfto  bring  ail  to  the  perfect  possession  of  it. 
O  that  all,  who  in  this  world  govern  under  God,  would 
imitate  this  form  of  government ;  govern  sweetly,  not 
despotically ;  strongly,  not  negligently ;  justly,  not  par- 
tially :  not  for  their  own  interest  and  ambition,  but  for 
the  good  of  those  they  govern*  and  for  the  glory  of  the 
supreme  Governor  of  mankind  !  Let  us  rejoice,  at  least, 
that  we  live  under  so  good5  so  wise,  so  powerful  and  just 
a  God :  only  strive  to  make  yourself  worthy,  that  he 
may  have  that  special  care  of  you  which  he  has  for  all 
the  good  |  and  this  by  seeking  the  kingdom  of  God,  and 
his  justice,  in  the  first  place.  St.  Matt.  vi.  33.  esteeming 


The  Christian  Doctrine  explained.  25 

nothing  more,  nothing  so  much,  as  that  eternal  and  ce- 
lestial Kingdom,  where  you  are  to  see  and  enjoy  God 
and  the  justice  of  it;  that  is,  those  virtues,  these  good 
works,  and  that  grace,  which  is  your  title  to  that  king- 
dom :  then  you  may  safely  rely,  that  providence  will 
make  all  things  co-operate  to  your  good,  and  let  nothing 
finally  hinder  your  salvation.- 

SECT.  III. 

Q  TTTHAT  mean  those  words,  Father  Almighty  ? 
VV  A.  That  God  the  Father  is  the  first  person 
of  the  blessed  Trinity  ;  by  nature,  the  Father  of  the  se- 
cond person  ;  by  grace  and  adoption,  the  Father  of  all 
good  Christians ;  and  by  creation,  of  all  creatures. 

IN  STRUG. —-God  the  Father  is  the  first  person  of  the 
Blessed  Trinity,  because  he  proceeds  from  no  other  per- 
son. The  Son  is  the  second  person,  because  he  pro- 
ceeds from  the  Father,  by  eternal  generation.  The 
Holy  Ghost  is  the  third  person,  because  he  proceeds 
botli  from  the  Father  and  the  Son :  yet  we  must  not 
imagine  there  is  any  inequality  among  them,  who  have 
one  and  the  same  essence,  one  and  the  same  power, 
one  and  the  same  greatness. 

2.  As  we  say  a  man  is  a  father  of  a  family,  because 
his  children  are  his   offspring,  and  because  they   have 
their  education  and  inheritance  from  him;  by  much 
greater  reason,  God  is  the  common  Father  of  all ;  be- 
cause all  have  their  being  from  him :   We  are  his  off- 
spring, Acts.  xvii.  and  his  universal  providence  provides 
for  all :  but  as  Christians,  by  a  singular  favour  and  grace, 
received  through  the  death  and  passion  of  Christ,  they 
are  adopted  sons  of  God,  and  heirs  to  the  kingdom  of 
heaven,  and  have  this  title  to  call  God  their  Father,  by 
the  right  of  adoption,  which  others  have  not. 

3.  We  call  him  Almighty,  which  imports  an  unli- 
mited power  to  do  all  things,  infinitely  more  than  man 
can  conceive  ;   and   therefore  it  is  a  great  folly  to  deny 
what  God  has  revealed,  merely  because  it  might  seem 
strange  and  incomprehensible   to  man.     This  omnipo- 
tent power  of  God  is  mentioned  in  the  very  first  article 

3 


26  Poor  Man's  Catechism  :  Or, 

of  our  creed,  because  our  whole  faith  and  hope  is  ground- 
ed upon  it:  for  we  can  have  no  reason  to  mistrust  any 
mystery  of  our  faith,  when  grounded  on  the  authority 
of  an  omnipotent  Being  ;  or  to  despond  under  an  omni- 
potent God. 

EXHOR.— With  what  awe  and  profound  respect  ought 
vou,  O  Christians,  to  begin  your  creed,  wherein  you  pro- 
less  your  belief  of  the  infinite  and  eternal  God !  With 
what  love,  when  you  name  him  your  Father,  and  great 
Creator  of  heaven  and  earth !  Learn  to  fear  his  Almigh- 
ty power.  This  fear  is  the  beginning  of  wisdom,  let  it 
ever  accompany  your  faith,  the  better  to  preserve  you  in 
an  humble  submission  to  it;  let  it  accompany  all  your 
actions,  that  in  them  you  may  avoid  evil,  and  do  good 
more  perfectly;  let  it  accompany  your  thoughts, to  Dan- 
ish all  evil,  even  from  your  mind.  Learn  above  all 
things  to  love  God,  whose  being  you  profess  to  adore, 
whom  you  name  your  father,  your  Creator,  that  gave  you 
life  and  being.  If  by  grace,  you  are  adopted  among  the 
sons  of  God,  and  heirs  of  heaven,  let  your  souls  dwell 
in  heaven,  while  your  bodies  are  on  earth,  and  remem- 
ber heaven  is  your  home,  your  happiness,  and  last  end : 
Our  conversation  is  in  heaven. 

SECT.  IV. 

I  believe  in  God  the  Father  Almighty^  creator  of  heaven 
and  earth* 

Q.   TTTHO  made  heaven  and  earth  ?    A.  God; 

W  Q.  Of  what  did  he  make  them.  ?  A.  Not  of 
any  pre-existent  matter,  but  of  nothing,  by  his  only 
word,  Q.  Why  did  he  make  them  ?  A.  To  manifest 
his  power,  wisdom,  and  goodness.  ^.  In  how  long  time 
were  all  things  made  ?  A.  In  six  days. 

IXSTRUC. — As  the  belief  of  one  God,  Creator  of  the 
world,  is  the  foundation  of  all  true  religion,  hence  the 
creed  and  scripture  begin  with  the  creation,  as  the  first 
point  of  the  divine  law,  and  teach  expressly,  that  the 
world  was  not  from  eternity,  or  made  of  any  pre-existent 
matter  uncreated,  but  was  created  and  made,  both  as  to 
•matter  and  form,  by  the  divine  power  only  of  the  su- 


The  Christian  Doctrine  explained.  27 

preme  God  ;  and  this,  not  all  at  once, but  in  six  days  suc- 
cessively, and  by  parts  ;  the  first  day  being  assigned  to 
the  creation  of  the  elements,  the  heavens,  the  earth,  the 
waters,  the  light:  and  the  following  days,  to  the  distinct 
creation  of  the  ornaments  belonging  to  each  element  ; 
as  the  sun,  moon,  and  stars,  for  the  heavens  ;  animals, 
trees,  and  plants,  for  the  earth  ;  fowls  for  the  air,  and 
fishes  for  the  sea :  which  seems  to  have  been  done  with 
design  to  root  the  worship  of  one  God  in  our  minds  ;  by 
covincing  them,  that  not  only  heaven  and  earth,  but 
every  species  in  them,  were  the  immediate  work  of  no 
other  agent  but  the  omnipotent  God ;  so  to  overthrow 
the  idolatry  of  the  heatliens,  who  adored  the  creatures 
of  every  element,  for  the  Creator  of  them. 

On  the  first  day  then  of  the  creation,  God  made  hea- 
ven and  earth;  and  heaven  he  filled  with  bright  spirits 
innumerable,  which  we  call  angels.  The  earth  \vas  then 
without  ornaments  or  productions,  covered  over  with 
the  waters,  which  were  also  created  the  first  day,  and 
the  whole  overwhelmed  with  darkness,  caused  by  the  ab- 
sence of  light ;  when  God  said,  Lei  light  be  made,  and 
light  was  made,  which,  if  it  were  only  over  one  part  of 
the  earth,  or  one  hemisphere,  could  only  enlighten  that 
hemisphere,  (as  the  sun  at  present)  which,  if  moved 
round  the  earth  must  make  alternate  light  and  darkness, 
arid  this  alternate  light  and  darkness  one  day.  The 
second  day  he  made  the  firmament,  and  divided  the 
waters  that  are  under  the  firmament  from  those  that 
are  above  the  firmament;  the  firmament  or  expan- 
sion (as  in  the  Hebrew)  may  comprise  the  whole  space 
from  the  earth  to  the  highest  stars,  or  the  whole 
body  of  air,  which  to  this  day  sustains  an  immense 
quantity  of  waters  in  clouds  all  roand  the  earth,  for  rain 
in  due  season.  The  third  day  he  collected  the  waters,, 
that  were  left  on  the  earth,  into  one  place,  proper,  by 
the  inferiority  of  its  situation,  for  a  receptacle  of  them  ; 
and  these  are  the  seas  :  the  waters  being  gone  off, 
the  dry  land  appeared,  and  this,  is  the  earth ;  which 
he  commanded  to  shoot  forth  all  kinds  of  herbs  and 
trees.  The  fourth  day  he  made  and  settled  the  ce- 
lestial bodies,  the  stars,  and  the  two  great  luminaries  of 


28  The  Poor  Man's  Catechism  :  Or, 

the  earth  ;  one  greater,  and  the  other  less,  the  sun  and 
moon,  to  rule  the  day  and  night,  and  make  a  distinction 
of  times  and  seasons;  thus  our  day  and  night  depends 
upon  the  appearance  of  the  sun  above  the  horizon  ;  our 
year  upon  his  annual  revolution ;  and  by  the  variation 
of  his  appearance,  over  different  quarters  of  the  hori- 
zon, he  makes  the  distinction  of  the  four  seasons.  The 
fifth  day  he  created  the  fishes  and  the  fowls,  one,  the  in- 
habitants of  the  waters;  the  other  the  inhabitants  of  the 
air.  The  sixth  day  he  made  all  the  living  creatures  of  the 
earth ;  as  all  the  beasts,  as  well  domestic  as  those  of  the 
field  ;  and  all  reptiles,  or  creatures  that  creep ;  some  of 
these  for  our  food,  some  for  our  clothing,  some  for 
burden.  On  the  sixth  day  also,  but  in  the  last  place, 
was  made  man  ;  because  the  world  which  was  to  be  his 
palace  or  abode  must  be  first  made,  with  all  its  orna- 
ments; that,  as  soon  as  ever  he  was  created,  his  eyes 
might  be  delighted  with  the  sight  of  the  creation  ;  his 
ears  with  the  music  of  the  birds,  and  his  taste  with  the 
sweet  things  God  had  made  for  his  food,  that  so  his  heart 
might  glorify  the  Creator,  for  all  those  things  which  he 
had  created  for  the  preservation  and  happiness  of  his  life. 
EXHOR. — Adore,  O  Christian,  the  infinite  power  of 
God  in  the  creation.  Give  thanks  without  ceasing,  for 
his  great  goodness  in  communicating  such  blessings  to 
yourself  and  all  creatures*  His  worts  are  incomprehen- 
sible ;  dive  not  into  the  nature  of  what  you  cannot  in  the 
least  comprehend  ;  but  learn  rather  to  live  well,  for  a 
good  life  is  far  better  than  great  knowledge.  Endea- 
vour to  answer  the  end  of  your  creation,  which  is  to 
glorify  and  eivjoy  your  Creator  for  ever.  How  can  you 
cast  up  your  eyes'to  those  celestial  bodies,  the  sun,  moon 
and  stars,  and"  not  admire  and  revere  his  power  ?  But 
how  dare  you  offend  that  power  ?  If  the  least  of  his  works 
are  beyond  your  conception,  what  must  the  Maker  be  ? 
Or  if  so  great  be  their  extent,  so  beautiful,  so  glorious  the 
light  of  those  bright  stars  in  the  firmament,  what  must 
be  the  'extent  of  the  glory  of  God  himself?  The 
thought  is  amazing !  As  often  then  as  you  behold  the 
heavens,  raise  up  your  hearts,  and  praise  God  for  all  the 
wonders  you  contemplate  thei#,  as  well  as  for  all  thos-o 


The  Christian  Doctrine  explained.        29 

you  have  seen  on  earth  ;  and  say,  Blessed  be  our  Lord 
in  the  firmament  of  heaven,  and  praise-worthy  ,  and  glo- 
rious, for  ever. 


SECT.  V. 

Of  the  creation  of  Jlngels. 


Tlf 

v 


HAT  are  the  angels?  A.  They  are  pure 
spirits,  of  a  nature  purely  intellectual  and 
spiritual.  Q.  When  did  God  create  the  angels?  .#. 
On  the  first  day,  (as  is  the  most  probable  opinion,)  when 
he  made  heaven  to  be  their  abode.  Q.  How  are  they 
divided  ?  A.  Into  good  and  bad.  Q.  Who  were  the 
good  ?  *#.  They  who  persevered  in  grace,  them  God 
established  in  ^lory,  and  made  them  the  guardians  of 
men.  Q.  Who  are  the  bad  ?  Jl.  They  who  rebelled 
against  God  ,  them  he  cast  into  hell  ;  they  are  called 
devils,  and  tempters  of  mankind  ;  they  are  the  evil 
spirits,  the  powers  of  darkness. 

INSTRUC.  —  When  God  made  the  heavens,  he  cre- 
ated the  angels  spiritual  beings  and  placed  them  there- 
in. They  were  created  in  grace,  with  free-will,  to 
chuse  good  or  evil.  They  were  not  yet  in  the  state  of 
glory  5  nor  did  they  all  along  continue  in  the  state  of 
grace  ;  but  many  of  them  rebelled  against  God.  For 
this,  he  cast  them  out  of  heaven,  and  made  a  hell  to 
punish  them,  where  they  are  to  be  in  torment  for  all 
eternity.  The  good  who  followed  the  cause  of  God, 
he  confirmed  for  ever  in  grace  and  glory.  The  prince 
of  this  celestial  host,  was  Michael  ;  and  the  prince  of 
the  rebel  angels,  was  Lucifer. 

God  permits  us  by  these  evil  spirits,  called  devils,  to 
be  tempted,  though  he  gives  all-sufficient  grace  to  resist 
them  5  they  are  stiled  by  St.  Paul,  principalities,  and 
powers,  and  rulers  of  this  darkness*  They  inhabit  the 
air  at  present,  at  least  some  of  them,  carrying  never- 
theless their  hell  about  them,  and  follow  us  wherever 
we  go;  drawing  us,  by  evil  thoughts,  from  the  love  of 
God,  into  their  own  eternal  misery.  The  good  angels 
are  the  guardians  of  mankind  5  each  one  of  us  has  an  = 
3  * 


SO  The  Poor  Man's  Catechism  :  Ory 

angel -guardian  to  prompt  good  thoughts  to  our  minds, 
and  to  protect  us  from  evil ;  they^  have  the  care  of  usr 
to  preserve  us,  soul  and  body,  in  all  our  ways ;  they 
carry  our  petitions  to  God  ;  the^  present  our  souls  after 
death  before  the  tribunal  of  Christ,  and  carry  them  to 
the  place  of  our  deserts,  whatever  it  be,  heaven,  hell,  or 
purgatory ;  so,  Lazarus,  by  Angels,  was  carried  into 
Abraham's  bosom.  Every  nation  has  a  tutelar  angel ; 
and,  in;  some  sense,  they  are  the  governors  of  the  world 
under  God,  and  will  be  his  messengers  at  the  last  day, 
to  summon  all  men  to^jud^inent :  they  will  separate  the 
good  from  the  bad,  at  that  day ;  the  good,  they  will 
conduct  to  glory ;  the  wicked,  they  will  drive  into  an 
hell  of  eternal  misery. 

There  are  nine  choirs  of  angels  mentioned  in  holy 
scripture,  and  among  them  different  degrees  of  glory  ^ 
Seraphims,  Cherubims,  Thrones,  Dominations,  Virtues^ 
Powers,  Principalities,  Archangels.  Some  incessantly 
singing  the  praises  of  God ;  others  executing  his  eternal 
decrees ;  others  guardians  of  souls  :  all  actually  enjoy- 
ing the  beatifical  vision,  and  with  holy  fear  and  trem- 
bling, adoring  their  beloved  God. 

EXHOR.' — Behold  the  power  of  God  in  the  creation 
of  angels,  who  are  the  most  noble  of  all  his  creatures- ;, 
bless  and  praise  him  therein.  As  you  see  the  dismal 
effect  of  sin,  of  one  sin,  in  the  fall  of  the  angels;  what 
must  be  the  effect  of  your  manifold  transgressions  f  O 
the  horror  of  sin  !  See  you  repent  while  that  mercy  r 
God  denied  to  them,  is  now  offered  to  you.  Depart 
from  your  sins,  and  return  to  them  no  more^  lest  the  lot 
of  the  rebel  angels  fall  upon  you ;  there  is  nothing  so> 
legible  as  the  punishment  of  siiiv 

Behold  again  the  effect  of  virtue,  the  reward  of  good'^ 
in  those  blessed  spirits,  who  persisted  in  the  adoration 
of  God,  they  were  confirmed  in  grace,  and  established 
in  glory.  Let  this  be  encouragement  to  you,  to  perse- 
vere in  virtue,,  in  all  good,  that  you  may  have  the  like 
reward  and  enjoyment  with  them  in  happiness.  As  you? 
are  liable  every  moment  to  temptation,  be  an  your 
guard,  watch  and  pray,  while  the  devil,  as  a  roaring 
Iioix3  seeks  day  and  night  to  devour  you  5  lift  up  yoiur 


The  Christian  Doctrine  explained.         3i 

eyes  and  heart  to  heaven,  call  God  to  your  assistance, 
and  then  you  need  not  fear  the  most  violent  assaults  of 
the  tempter.  As  God  has  given  the  good  angels  charge  of 
you,  be  devout  to  them,  especially  ta  your  angel-guar- 
dian, and  say  every  day,  morning  and  night,  O  angel  of 
God,  to  whose  holy  care  I  am  committed,  enlighten, 
defend,  and  govern  me  this  day,  this  night,  from  all  sin 
and  danger. 

As  there  are  several  degrees  of  glo*y  among  those 
blessed  spirits,  so  will  there  be  to  .the  happy  of  mankind, 
according  to  their  works  and  devotion  in  serving  God: 
blessed  encouragement  to  good  !  Persevere  then  with 
all  your  might  in  virtue,  that  you  may  be  crowned  with 
them  in  everlasting  glory. 


"l^ 

*  * 


SECT.  VI. 

Creation  and  end  of  man. 

HEN  was  man  created?  A.  On  the  sixth 
day.  Q.  How  was  he  created  ?  A.  His 
body  was  made  of  clay  $  his  soul  was  created  of  nothing, 
and  made  to  the  image  and  likeness  of  God.  Q.  Where- 
in did  the  likeness  consist  ?  A.  In  this,  that  man,  as  to 
his  soul,  is  spiritual  and  immortal,  made  never  to  die, 
and  capable  of  glory  and  everlasting  bliss,  in  the  enjoy- 
ment of  God,  which  is  also  the  end  for  which  he  was 
created, 

IN&TRUC.—  God  having  framed  heaven  and  earth,.and 
all  things  therein,  he  proceeded  to  the  creation  of  man? 
as  the  last  and  finishing  work  of  hi&  hands.  On  the 
sixth  day  he  made  him,  as  to  his  body,  of  the  slime  of 
the  earth*  and  breathed  into  his  face  a  breath  of  life  ; 
that  is,  he  gave  him  a  spiritual  and  immortal  soul,  and 
then  gave  him  dominion  over  all  other  living  creatures. 

By  a  special  privilege  lie  was  made  immortal,  never 
to  die  or  suffer,  unless  he  sinned;  and  endowed  with 
original  justice,  whereby  all  the  motions  of  sense  were 
perfectly  obedient  to  reason,  and  reason  perfectly  sub- 
ject to  God;  in  which  happy  state,  he  was  enabled  by 
grace  to  persevere  as  long  as.  he  woukL 


32          The  Poor  Man's  Catechism :  Or, 

God  having  cast  Adam  into  a  profound  sleep,  took 
out  one  of  his  ribs,  and  of  it  made  the  women  to  be  a 
companion  to  him.  They  were  both  naked,  but  not 
ashamed,  being  quite  innocent,  and  insensible  of  evil. 
God  walked  and  conversed  with  them  in  paradise,  a 
most  delightful  abode,  where  they  had  every  thing  that 
could  concur  to  happiness,  and  all  living  creatures  were 
made  subservient  to  them  ;  they  were  made  to  love  and 
glorify  the  Creator  there  for  a  time,  and  then  to  be  trans- 
lated int;o  heaven,  without  tasting  of  death ;  and  the 
same  was  to  be  the  happy  lot  of  all  their  posterity. 

SECT.  VII. 

Of  the  fall  of  Man. 

Q.TTOW  did  Adam  fall?  A.  By  eating  the  for- 
JTX  bidden  fruit.  Q.  What  was  the  consequence  ? 
A.  He  was  banished  out  of  Paradise,  with  all  his  poste- 
rity, made  subject  to  all  the  miseries  of  this  life,  and  li- 
able to  death.  Q.  Who  tempted  him  to  sin  ?  *2.  The 
devil,  in  the  shape  of  a  serpent.  Q.  How  did  he  tempt 
him?  Jl.  By  prompting  and  pursuading  Eve  to  eat  of 
the  forbidden  fruit,  assuring  them,  that  by  eating  there- 
of they  should  not  die,  but  be  like  Gods. 

INSTRUC. — Alas  !  this  blessed  state  of  man  in  Para- 
dise was  of  short  continuance :  for  God  having  giveu 
them  leave  to  eat  of  all  the  delicious  fruits,  except  one 
which  stood  in  the  midst  of  Paradise,  called  th&iree  of 
knowledge,  the  fruit  whereof  he  forbid  them  to  touch 
under  pain  of  death,  and  this  to  try  their  obedience  ; 
the  devil,  transformed  and  disguised  in  the  shape  of  a 
serpent,  came  and  spoke  to  Eve,  and  flattered  her  with 
an  assurance,  that  if  they  would  eat  the  fruit  which 
God  had  forbidden,  they  should  not  die,  but  be  as  Gods, 
knowing  good  and  evil.  The  woman  then  seeing  it  de- 
lightful to  the  eye,  arid  sweet  to  the  taste,  she  took  and 
eat,  and  gave  it  to  Jldam,  who  did  the  like.  Immediate- 
ly their  eyes  were  opened,  and  they  perceived  themselves 
naked,  and  exposed  to  shame  ;  they  were  seized  with  re, 
morse  of  conscience,  and  a  dread  of  God's  Judgments-- 


The  Christian  Doctrine  explained.  33 

and  therefore  hearing  his  voice  they  ffed  from  him,  and 
strove  to  hide  themselves  in  the  woods  of  Paradise  ;  hut 
they  were  soon  found  out,  arraigned,  and  condemned  ti> 
die  with  many  woes  both  to  man  and  woman,  and  an 
eternal  curse  was  laid  upon  the  serpent,  that  is,  the 
Devil,  who  seduced  Eve.  They  were  expelled1  out  of 
Paradise,  and  all  the  miseries  on  earth  attended  them. 

Thus  did  our  first  parents  lose  Paradise,  as  the  rebel 
angels  lost  heaven.  See  the  dismal  effects  of  sin  !  Man, 
before  sin,  was  entirely  happy  ;  after  sin  he  was  entirely 
miserable.  Before  sin,  he  lived  and  conversed  with  God ; 
after  sin  he  could  not  bear  to  appear  rn  his  presence. 
Before  sin  he  was  exempt  from  death ;  after  sin,  he  was 
doomed  to  die,  and  every  moment  threatened  with  the 
terror  of  it  Before  sin,  he  lived  at  ease;  after  sin  he 
was  bound  to  labour,  and  to  gain  his  bread  through  the 
sweat  of  his  brow.  Before  sin,  he  was  entitled  to  hea- 
ven ;  after  sin,  he  was  destined  to  hell. 

EXHOR. — Adore  and  worship  God  for  the  great  and 
wonderful  work  of  your  creation  ;  render  him  that  obe- 
dience, homage  and  duty,  which:  is  due  from  man  to  his 
Creator.  Answer  the  end  of  your  creation,  and  remem- 
ber you  were  made  to  live  with  God  for  ever  in  glory. 
Every  thing  in  nature  is  subservient  to  its  end  but  man. 
Be  ashamed  of  yourself  and  amend  for  the  future :  your 
happiness  hereafter  depends  upon  your  well  governing 
your  life  here.  Value  not  yourself  for  any  thing  that 
is  of  this  world  :  neither  for  beauty,  nor  riches,  nor 
power,  nor  nobility ;  all  these  belong  to  earth,  and 
will  soon  have  an  end;  but  value  yourself  rather  for 
what  you  carry  in  your  body,  your  immortal  soul,  the 
image  and  likeness  of  God.  See  you  keep  it  unspotted, 
and,  if  blemished  by  sin,  purify  it  again,  and  this  by 
tears  of  sincere  confession  and  sorrow.  O  let  not  the 

f lory  of  heaven  bend  to   earth,  or  the-  beauty  of  angels 
ecome  worse  than  the  brute,  and  this  by  your  offences. 
2.  Behold  in  Jldam  the  beginning  and  unhappy  end  of 
man  5  his  happiness  in  the  beginning,  his  misery  in  the 
end  ^  let  the   example  of  the  first  man  deter  you  from 
evil :  if  for  one  sin  God  was  so  severe  to  him,  what  will 
become  of  you  after  your  almost  innumerable  transgres- 


34  The  Poor  Man's  Catechism :  Or, 

sions?  As  you  see  the  due  effects  of  sin,  look  better 
to  jour  last  end  than  Mam  did.  Be  careful  to  fulfil  all  the 
commandments  of  God,  and  to  shun  forbidden  plea- 
sures. You  have  great  helps  to  encourage  you,  the  grace  of 
God  given  you  abundantly  in  the  sacraments.  Beware 
of  temptation,  and  the  snares  of  Satan :  all  the  allure- 
ments of  this  world  are  as  the  forbidden  fruit  in  Para- 
dise 5  fair  to  the  sight,  sweet  to  sense,  but  deceitful  and 
bitter  in  the  end.  No  one  ever  enjoyed  them,  but  was 
forced,  with  Solomon,  to  confess  that  all  was  vanity, 
misery,  and  vexation  of  spirit.  As  you  are  made  for 
another  world,  think  not  to  find  your  happiness  in  this. 
As  you  are  made  for  God,  without  him  you  will  never 
be  nappy.  Look  on  yourself  as  a  stranger  upon  earth  5 
you  have  no  permanent  abode  here,  your  abode  is  hea- 
ven ;  which  made  St.  Paul  so  often  remind  us,  to  seek 
things  above,  and  not  the  things  below.  Col.  iii.  1,  2. 

Walk  as  in  the  presence  of  God  always,  and  do  not 
lose  him  as  Mam  did,  by  sin.  Accept  of  the  temporal 
punishments,  which  are  the  effects  of  original  sin,  with 
patience  and  resignation  ;  they  are  what  all  the  posterity 
of  Mam  is  doomed  to.  With  many  miseries  art  thou 
born ;  submit  to  them  all,  because  it  is  the  will  of  heaven  : 
arid  as  you  are  born  to  die,  when  the  hour  is  approaching, 
humble  yourself  under  the  Almighty  hand  that  strikes 
you,  and  recommend  your  soul,  with  your  most  blessed 
Saviour,  into  the  hands  of  your  heavenly  Father. 

ART.  II.  SECT.  I. 

Jlnd  in  Jesus  Christ,  his  only  Son  our  Lord. 

q.  TTTHAT  means  this  article  ?  .#.  It  means  that 
VV  we  believe  and  put  our  trust  in  Jesus  Christ, 
true  God  and  man,  the  second  person  of  the  blessed 
Trinity.  ^.  What  is«  the  signification  of  the  name 
Jesus  P  A.  A  Saviour.  Q.  Why  are  we  to  honour  his 
name?  .#.  Because  we  owe  all  good  to  it.  Q.  What  is 
the  signification  of  the  name  Christ?  A.  The  anointed. 
Q.  What  mean  those  words,  His  only  Son  our  Lord? 
Ji.  That  he  is  by  nature  the  only  Son  of  God  the  Father, 


The  Poor  Marfs  Catechism  :  Or,  3£ 

born  of  him  from  all  eternity ;  and  that  he  is  our  Lord 
and  our  God. 

INSTRUC. — As  the  first  article  of  the  creed  relates 
to  God  the  Father,  the  first  person  of  the  blessed  Tri- 
nity, and  to  the  work  of  the  creation':  so  the  second, 
and  some  of  the  following  articles,  relate  to  God  the 
Son,  the  second  person  of  the  blessed  Trinity,  and  to 
the  great  work  of  our  redemption.  To  believe  in  Jesus 
Christ,  is  to  believe  that  God  the  Son,  the  second  per- 
son of  the  blessed  Trinity,  was  made  man  to  save  us, 
and  that  he  is  both  God  and  man ;  true  God,  born  of 
his  Father  from  all  eternity  5  and  true  man,  not  in 
figure,  but  in  substance,  having  human  nature,  a  body, 
and  a  soul,  with  all  its  powers  complete. 

The  holy  name  Jesus  was  given  to  him  not  by  man, 
but  by  the  angel  Gabriel,  and  this  by  God's  appoint- 
ment, before  he  was  conceived  in  the  womb  of  his  mo- 
ther. It  is  a  name  above  all  other  names,  to  which  all 
creatures  must  bow ;  the  angels  above,  the  devils  be- 
low, and  man  upon  earth.  The  holy  name  Jesus  is  in- 
terpreted Saviour,  because  he  came  to  save  his  people 
from  their  sins,  and/rom  hell,  the  punishment  of  them. 
All  the  good  we  have  received,  is  through  his  name. 
Through  Jesus  was  received  our  faith  and  religion; 
through  him  we  hope  for  remission  of  sins,  and  life  ever- 
lasting ;  through  him  we  love  God,  and  are  in  his  favour 
and  friendship.  All  the  merit  we  reap  by  our  prayers, 
fasting,  good  works,  and  virtues,  is  through  the  name  of 
Jesus ;  For  there  is  no  other  name  under  heaven  given 
to  men,  in  which  we  must  look  for  salvation.  Great  is 
the  power  of  his  holy  name,  in  putting  the  devils  to 
flight ;  by  it  many  miracles  have  been  wrought ;  In  the 
name  of  Jesus,  said  Peter  to  the  blind  man,  arise  and 
walk.  No  doubt  it  has  still  the  same  virtue,  if  need 
required  it :  as  then  it  puts  us  in  mind  of  our  redemp- 
tion, which  we  cannot  too  often  think  of  5  it  is  just,  that 
as  often  as  we  hear  or  speak  it,  we  should  pay  honour 
and  glory  to  it,  as  well  by  interior  adoration  in  our 
hearts,  as  by  outward  respect.  In  the  name  of  Jesus 
let  every  knee  bend.  Phil.  ii.  10. 

2.  As  we  read  in  scripture,  that  kings,  priests  and 


36  The  Poor  Man's  Catechism:  Or, 

prophets  were  anointed  with  oil,  and  thence  declared 
the  Lord's  anointed ;  for  this  reason,  the  name  Christ, 
which  is  interpreted  the  anointed,  was  given  to  the  Son 
of  God  made  man,  as  well  as  the  name  Jesus ;  because 
he  was  king,  priest,  and  prophet.  He  was  king  both  of 
heaven  and  earth,  to  whom  all  power  in  heaven  and 
earth  was  given,  to  sit  upon  the  throne  of  David  for 
ever,  of  whose  kingdom  there  shall  be  no  end.  St. 
Luke  i.  He  was  our  high  priest,  who  offered  the  great 
sacrifice  of  redemption,  even  the  sacrifice  of  himself, 
for  the  sins  of  mankind ;  and  is  a  priest  for  ever,  ac- 
cording to  the  order  of  Melchisedeck.  He  was  also  a 
prophet,  the  great  prophet,  from  whom  all  the  pro- 
phets received  their  foretelling  knowledge.  Thus 
was  he,  in  the  most  excellent  sense,  and  in  the  most 
proper  signification,  called  Christ,  or  the  Anointed, 
being  anointed  king,  priest,  and  prophet,  not  with 
oil,  but  with  grace  above  measure,  and  with  the  divi- 
nity itself. 

3.  We  call  him  our  Lord,  and  he  is  truly  so,  both 
as  God  and  man ;  Lord  of  us  and  all  things,  as  God  by 
creation  !  Lord  of  mankind  in  particular,  by  the  right 
of  redemption,  having  bought  us  with  a  great  price, 
the  price  of  his  blood.  My  Lord,  and  my  God! 

EXHOR. — Adore,  O  Christian,  Jesus  Christ,  true 
Ood  and  man,  one  and  the  same  God  with  the  Father  : 
landiue  Father  are  one,  St.  John  x.  30,  one  supreme 
Being,  one  God.  Trust  in  his  power,  it  is  through 
him  you  live ;  it  is  through  his  goodness  you  enjoy  all 
the  blessings  of  nature  and  grace  5  it  is  througli  the 
jnerits  of  his  passion  and  death,  and  mediation,  your 
sins  are  forgiven,  and  everlasting  life  obtained. 

Let  tins  holy  name  Jesus  be  for  ever  deep  engraven 
in  your  heart;  you  ought  to  glory  in  nothing  but  in 
this  name,  to  which  you  owe  your  life  and  salvation: 
it  is  our  support  in  affliction,  our  comfort  in  death,  and 
our  joy  in  glory.  O  may  I  ever  adore  this  sacred 
name  amidst  the  corruption  of  this  age!  O  Jesus,  I 
do  not  onlj  bend  my  knee,  but  my  heart  to  thee.  1 
will  exult  and  rejoice  in  God  my  Saviour. 

As  you  have  partaken  of  that  grace  which  he  had 


The  Christian  Doctrine  explained.  37 

without  measure ;  of  his  fulness  we  have  all  received, 
1  John  i.  16,  more  or  less  ;  see  you  preserve  this  rich 
gift  in  your  soul  5  increase  it  by  doing  good  ;  lessen  it 
not  by  doing  evil ;  Receive  not  the  grace  of  God  in  vain; 
make  not  void  the  blessing  of  heaven. 

As  you  confess  him  your  Lord,  see  you  render  him 
homage;  do  him  all  service,  through  love,  fear  and 
obedience. 

SECT.  IT. 

The  Incarnation  more  fully  Explained. 

{^.  TM^HAT  means  the  incarnation?  Jl.  It  means 
that  God  the  Son,  the  second  person  of 
the  blessed  Trinity,  was  made  man.  (£.  How  was  he 
made  man  ?  A.  He  assumed  human  nature,  a  body  and 
soul,  like  ours,  which  subsisted  together  with  the  divine 
nature,  in  one  and  the  same  person  of  the  Son  of  God. 
Q.  When  was  he  made  man  ?  *#.  At  that  instant 
when  he  was  conceived  in  the  womb  of  his  blessed 
mother,  the  Virgin  Mary,  when  she  gave  her  consent, 
saying,  Behold  the  handmaid  of  the  Lord,  be  it  done  to 
me  according  to  thy  word.  Q.  For  what  end  was  he 
made  man  ?  A.  To  redeem  mankind,  lost  by  Adam's 
Fall.  Q.  How  did  he  redeem  us  ?  Jl.  By  dying  for 
us,  and  paying  the  satisfaction  that  was  due  to  God, 
for  our  offence.  Q.  What  benefit  did  we  reap  by  it  ? 
&.  We  were  restored  to  grace,  and  made  heirs  to  the 
kingdom  of  heaven. 

INSTRUC. — The  unity  and  trinity  of  God,  whereby 
we  understand  that  one  and  the  same  divine  nature 
subsists  in  three  persons  really  distinct ;  and  the  incar- 
nation of  the  Son  of  God,  whereby  the  two  natures, 
divine  and  human,  were  united  in  one  person,  are 
mysteries  of  mysteries  ;  the  two  principal  mysteries  of 
the  Christian  faith ;  and  the  ground-work  upon  which 
our  religion  is  built. 

The  incarnation  was  most  necessary  for  the  salva- 
tion of  mankind  ;    because  by  the  decrees  of  Godf 
man  could  not  otherwise  be-  treed  from  original  SIR 
4 


o8  The  Poor  Marts  Catechism:  6r, 

Man  could  not  be  redeemed  by  any  other  than  by  a 
divine  person;  because  it  being  a  work  of  infinite  sa- 
tisfaction, none  but  an  infinite  Being  could  atone  in 
full,  to  an  infinite  justice  offended  ;  and  this  he  did  by 
becoming  man,  and  shed  his  blood  for  us.  No  sooner 
did  Mam  sin,  but  God  decreed  and  promised  the  re- 
demption  of  man,  when  he  told  the  serpent  who  se- 
duced JKv e,  that  the  seed  of  the  woman  should  crush  his 
head:  who  is  that  seed  of  the  woman,  but  Christy 
born  of  a  Virgin,  who  has  destroyed  the  power  of  the 
devil  ?  This  was  the  design  and  end  of  the  incarna- 
tion, to  rescue  mankind  from  the  power  of  the  devil : 
the  Son  of  God  out  of  mere  goodness,  and  an  immense 
mercy,  is  made  man,  to  free  us  from  the  sin  of  the  first 
man  :  an  infinite  Being  appears  to  atone  for  an  infinite 
offence ;  he  repairs  our  guilt,  he  frees  us  from  the 
eternal  punishment  of  it ;  he  makes  us  greater  than 
before  the  fall,  by  adopting  us  among  the  sons  of  God, 
and  making  us  co-heirs  with  himself  in  his  kingdom; 
and  at  length,  after  death,  and  a  resurrection  to  life, 
he  establishes  us  wilh  the  Angels  in  everlasting  glory. 
This  could  be  the  work  of  none  but  God,  and  we  may 
iruiy  say,  the  incarnation  was  the  effect  of  his  infinite 
love  to  mankind  :  So  God  loved  the  world,  as  to  give  his 
only  begotten  Son.  St.  John  in.  16. 

EXHOR. — Bow  down,  0  Christian,  and  adore  the 
incarnation  of  the  Son  of  God.  Great  was  the  work 
of  your  creation,  to  be  framed  out  of  nothing ;  but 
greater  the  work  of  the  incarnation,  to  be  freed  from 
worse  than  nothing,  the  evil  of  sin,  and  hell,  its 
punishment;  the  first  was  an  effect  of  God's  power, 
the  other,  an  effect  of  God's  love.  So" great  and  incom-r 
prehensible  is  this  mystery,  that  we  have  all  reason  to 
say  with  St.  Paul,  O  !  depth  of  the  riches  and  ivisdom  of 
God!  How  unsearchable  are  his  judgments,  and/us  ways 
beyond  finding  out !  Why  should  we  doubt  or  fear  to 
submit  to  all  the  other  mysteries  of  the  Christian  faith, 
while  we  have  this  before  our  eves,  and  believe  it,  that 
God1  the  Son  was  made  man,  was  born  of  a  woman, 
lived  in  poverty,  suffered  and  died  as  man.  even  the 
death  that  was  due  to  sinners 


The  Christian  Doctrine  explained,  3# 

ART.  HI. 

W  ho  was  Conceived  by  the  Holy  Ghost,  /torn  of  the 
Virgin  Mary. 

OW  was  he  conceived  ?  Jl.  Not  by  human 
I  generation,  hut  by  the  power  and  virtue  of 
the  Holy  Ghost.  Q.  When  was  he  conceived  ?  •#. 
At  the  instant  the  Virgin  Mary  gave  her  consent,  say  - 
ing,  Behold  the  handmaid  of  the  .Lord,  be  it  done  to  me 
according  to  thy  word. 

INS'TRUO. — The  conception  of  our  blessed  Saviour 
was  purely  a  work  of  God,  beyond  our  comprehen- 
sion. It  was  all  miraculous,  full  of  mystery ;  far  dif- 
ferent from  the  ordinary  conception  of  other  men,  by 
human  generation:  his  conception  was  the  immediate 
work  of  the  Holy  Ghost,  and  not  of  any  man.  That 
his  body  was  formed  of  the  substance  of  his  mother,  is 
indeed  a  natural  thing,  for  all  men  are  in  like  manner 
formed;  but  that  a  virgin  who  never  knew  man  should 
conceive  a  son  5  that  his  human  nature  should  subsist 
in  a  divine  person  ;  that  his  mother  remaining  a  vir-- 
jrin,  was  also  a  mother,  mother  of  God,  mother  of 
man,  are  mysteries  beyond  the  reach  of  nature,  and 
capacity  of  our  understanding,  and  peculiar  to  none 
but  himself.  How  wonderful  is  it,  that  God  and  man, 
the  servant  and  the  Lord,  should  be  united  by  such  a 
union,  as  to  be  one  and  the  same  .person  ?  *  It  is  a 
thing  beyond  conception,  and  yet  it  is  true;  O!  depth. 
of  the  riches  and  wisdom  of  God!  This  indeed  we  may 
in  some  small  measure  understand  by  a  comparison,  as 
of  two  grafts  upon  one  stock,  not  mixed  or  confounded 
together,  since  they  bear  different  fruits,  while  yet 
they  are  but  one  tree,  as  being  in  one  and  the  same 
stock. 

EXHOR. — What  have  you,  O  Christian,  here  to  de? 
but  to  admire  the  stupendous  works  of  God,  wrought 
in  your  favour  ?  You  are  not  to  inquire  how.,  but  to 
adore  the  thing  done  5  to  adore  your  blessed  Saviour's 
incarnation,  not  as  a  work  of  man,  but  a  work  of 


40  The  Poor  Man's  Catechise  :  Ory 

heaven.  Humble  yourself,  as  being  conceived  in  sinft 
brought  forth  in  sin,  born  in  ignorance,  with  a  corrupt 
nature,  full  of  the  evil  propensions  of  original  sin, 
which  incline  you  to  all  kind  of  evil.  Praise  God  in 
the  conception  of  his  Son,  which,  through  his  grace, 
has  delivered  you  from  all  those  evils  you  brought 
v/ith  you  into  the  world;  through  him  you  are  puri- 
fied from  original  sin,  you  are  enlightened  in  faith, 
and  established  in  all  good. 

SECT.  II. 

Born  of  the  Virgin  Mary. 

<£•  TM/'HEN  was  our  Saviour  born?  Jl.  On 
Christmas-day.  Q.  Where  was  he  born  ? 
Jl.  In  a  stable  at  Bethlehem.  Q.  Of  whom  was  he 
born  ?  Ji.  Of  the  blessed  Virgin  Mary.  Q.  What 
wonders  happened  at  his  birth  ?  JJ.  The  singing  of 
angels ;  the  adoration  of  the  shepherds ;  the  coming  of 
the  Magi,  or  three  kings.  Q.  In  what  condition  was 
he  born?  *fl.  In  distress,  poverty,  and  want;  he  was 
Born  in  a  stable,  laid  in  a  manger. 

INSTRUC. — The  apostles  thought  it  not  enough  to 
have  taught  us  only  the  conception  of  our  vSaviour  ; 
but  would  farther  teach  us  what  we  are  to  believe  of 
his  nativity,  and  therefore  added,  born  of  the  Virgin 
Mary;  because  his  birth  is  filled  with  divine  mystery, 
and  much  to  our  instruction,  as  well  as  his  conception. 

Joseph  and  Mary  being  obliged  to  repair  to  Beth- 
lehem* in  obedience  to  an  edict  of  Augustus  Ccesar,  to 
have  their  names  enrolled  in  the  place  of  their  origin, 
and  finding  no  room  for  them  in  the  inn,  were  forced 
to  lodge  iu  a  stable;  here  it  was  the  blessed  Virgin 
Mary  brought  forth  her  son,  she  still  remaining  a  virgin 
after  his  birth,  as  she  ever  was  before  it.  This  was  in 
the  depth  of  winter,  and  at  midnight.  He  was  born 
at  a  time  when  the  world,  after  long  and  bloody  wTars, 
was  in  peace  ;  as  a  token  that  he  came  to  make  peace 
between  heaven  and  earth,  to  reconcile  God  and  man. 
He  was  born  of  a  Virgin,  to  show  how  great  a  lover  of 


The  Christian  Doctrine  explained*.  41 

purity  he  is,  and  how  pure  our  souls  ought  to  be  when 
we  receive  him  in  the  holy  communion.  He  was  born 
in  an  humble  state,  born  in  a  stable,  laid  in  a  manger ; 
because  this  best  answered  the  end  of  his  incarnation, 
which  was  to  teach  a  contempt  of  the  pride  and  pomp 
of  the  world  ;  and  unless  he  had  taught  this  by  exam- 
ple as  well  as  doctrine,  he  had  never  been  believed. 
But  as  St.  Dennis  remarks,  in  his  person  "  Wonders  were 
"joined  with  humility,"  angels  came  from  heaven, 
and  sung  at  his  birth ;  and  presently  after  he  was 
adored  by  the  shepherds,  who  were  Jews,  and  after- 
wards by  the  kings  who  were  Gentiles,  to  signify 
that  he  was  now  born  to  save  both  Jews  and  Gen- 
tiles. 

^EXHOR. — Approach,  O  Christian,  to  the  manger 
with  a  heart  filled  with  gratitude,  love,  and  adoration. 
Adore  the  new  born  infant  with  the  shepherds  and  the 
kings ;  glorify  him  with  the  angels,  love  him  with 
Mary  and  Joseph.  Alas !  there  are  but  few  who  bear 
these  holy  sentiments  in  their  hearts ;  many  slight  the 
nativity  of  their  Redeemer,  as  if  it  had  never  been ; 
others  live  in  a  total  oblivion  of  it,  and  some  make  it 
a  time  rather  of  mirth  and  revelling  than  devotion. 
But  you,  0  Christian,  lay  up  all  those  divine  secrets  in 
your  heart,  as  Mary  did.  Adore  in  spirit  and  truth, 
and  let  your  life  speak  the  blessing  you  received.  An- 
swer the  end  of  the  incarnation/ which  is,  to  live 
soberly,  justly,  and  piously  in  this  world.  O  may  my 
soul  bless  and  praise  his  nativity  now  and  for  all  eter- 
nity! 0  may  I  be  humble,  as  he,  in  the  stable  in 
Bethlehem  ;  may  I  contemn,  as  he,  all  earthly  pomp 
and  vanity  5  may  I  suffer,  as  he,  that  I  may  partake  of 
his  glory. 

SECT.  III. 

Of  the  Life  of  Christ.  \ 

Q-     T^HAT   are    the  principal    circumstances    or 

v  '     particulars  of  the  life  of  Christ  ?     J$.  His 

circumcision,  his  presentation,  his  flight  into 

4* 


4-2  The  Poor  Man's  Catechism  :  Or, 

ins  disputing  with  the  doctors  in  the  temple,  his 
infancy  and  youth,  till  the  age  of  thirty,  was  spent  in 
humility  and  labour. 

INS  i  RUC.  —These  are  the  particulars  the  gospel  has 
revealed  of  the  life  of  Christ,  from  his  birth  in  Beth- 
Mem,  till  the  age  of  thirty.  1.  That  on  the  eighth 
day  after  his  birth  he  was  circumcised  according  to  the 
law  of  Moses,  and  received  the  name  of  Jesus :  for 
unless  he  had  been  circumcised,  the  Jeivs  might  after- 
wards have  rejected  him  upon  this  very  pretence,  of 
his  being  an  uncircumcised  man,  and  therefore  not  of 
the  race  of  Abraham.  The  holy  name  Jesus  is  the 
same  as  Saviour,  or  one  \vlio  is  come  to  save  us,  and 
was  most  properly  given  to  the  Son  of  God  made 
man,  who  comes  to  save,  not  some  one  nation  only, 
but  all;  and  this  not  from  temporal  only,  but  from 
eternal  ruin.  2.  That  at  the  end  of  forty  days  he  was 
presented  in  the  temple  at  Jerusalem  by  his  mother, 
as  her  first  born  son,  according  to  the  pi  escript  of  the 
same  Mosaick  law,  and  was  there  confessed  and  pub- 
lished to  be  the  Redeemer  of  the  world,  by  holy  Simeon, 
arid  Anna  the  prophetess ;  as  his  birth  before  had  been 
revealed  to  the  shepherds  by  angels,  by  whom  God 
usually  spoke  to  the  Jews  ;  and  afterwards  to  the  three 
kings  or  Magi,  (a  name  in  Persia  given  to  those  who 
applied  themselves  to  sciences  and  religion)  by  a  mira- 
culous star,  astrology  being  their  peculiar  study ;  so  now 
he  revealed  to  Simeon  and  Anna  by  inspiration,  the 
usual  way  in  which  he  enlightens  his  saints.  3.  That 
soon  after  he  was  born,  St.  Joseph,  admonished  by  an 
angel,  that  king  Herod  designed  to  destroy  him,  took 
the  infant  and  his  mother,  and  fled  into  Egypt ;  where 
he  remained  till  the  death  of  Herod.  Herod,  in  the 
mean  time,  being  extremely  alarmed  with  the  coming 
of  the  throe  kings,  or  Magi,  to  adore  the  new  born 
King  of  the  Jews,  sent  his  soldiers  to  murder  all  the 
male  children  in  Bethlehem  and  the  neighbourhood, 
from  two  years  old  and  under;  and  these  are  the  holy 
Innocents'  whose  festival  the  church  keeps  in  the  time 
of  Christmas.  4.  That  at  his  return  from  Egypt,  he 
came  with  his  parents  and  dwelt  at  Nazareth  ;  where, 


The  Christian  Doctrine  explained.  43 

at  the  age  of  twelve  years,  he  went  with  them,  ac- 
cording to  the  custom  of  the  festival  time,  to  Jerusa- 
lem ;  and  here  his  parents  having  lost  him  for  three  days, 
at  length  found  him  again  in  the  temple,  disputing 
with  the  doctors  and  astonishing  all  with  his  answers. 
After  this,  returning  with  them  to  Nazareth,  he  was 
subject  to  them,  advancing  in  wisdom,  in  age,  and  in 
grace,  with  God  and  man  ;  for  though  he  had  all  grace 
and  science  at  his  first  conception,  yet  he  might  shew 
greater  signs  both  of  wisdom  and  grace,  in  proportion 
as  he  advanced  in  age. 

EXHOR. — Embrace,  O  Christian,  the  following  les- 
sons. As  Christ  your  Saviour  and  Lord  submitted  to 
the  law  of  circumcision,  so  do  you  obey  every  point  of 
the  law  of  God  :  if  he  who  was  without  sin  would  be 
subject  to  the  law  made  for  sinners,  how  much  more 
ought  you,  who  are  a  sinner,  to  be  subject  to  the  law 
of  grace  ?  Dust  and  ashes,  learn  to  obey  your  God  ! 
As  he  was  presented  in  the  temple,  present  you  also 
yourself  in  the  churches,  and  there  make  an  offering 
of  yourself  and  your  all  to  God,  from  whom  you  re- 
ceived all.  Adore  your  blessed  Redeemer  with  the 
kings,  not  now  in  the  manger,  but  on  the  throne  of 
his  glory  ;  adore  him  also  on  the  altar,  with  the  same 
faith  as  they;  they  adored  him  true  God,  under  the 
form  of  an  infant  ;  you  adore  him  true  God  and  man, 
under  the  forms  of  bread  and  wine;  say  with  St. 
Thomas,  at  length  fully  convinced,  Jih  my  Lord  and 
my  God.  Offer  with  them  your  gold  in  charities  to  the 
poor,  the  incense  of  devout  prayer,  and  the  myrrh  of 
a  mortified  and  contrite  heart.  See  the  persecuting 
hand  of  Herod,  and  learn  from  the  blessed  infant  Jesus, 
to  suffer  persecution  for  justice;  learn  from  the  holy 
Innocents  to  die  for  Jesus.  As  he  went  every  year 
with  his  parents  up  to  Jerusalem  at  the  festival  time, 
how  wonderfully  does  ke  here  teach  you  to  bear  a  due 
respect  to  all  the  festivals  of  this  church,  and  to  be 
punctual  in  complying  with  all  the  obligations  of 
them.  Praise  God  on  those  festivals  of  the  saints,  for 
the  blessings  you  have  received  through  their  interces- 
sion. As  he  returned  and  was  subject  to  his  parents,  so 


44  The  Poor  Man's  Catechism :  Or, 

be  you  subject  both  to  spiritual  and  temporal  superiors. 
Obey  those  whom  God  has  placed  over  you :  children 
obey  your  parents;  servants  your  master  ;  every  chris- 
tian  his  pastor.  Let  every  one  learn  from  Jesus  to 
do  his  duty  as  his  state  requires,  in  all  submission, 
humility,  and  labour,  flying  vain-glory  and  applause, 
for  so  he  spent  all  his  infancy  and  youtii  for  our  exam- 
ple. 

SECT.  IV. 

Of  the  Manifestation  of  Christ. 

Qi  TTTHEN  did  our  Saviou.r  manifest  himself  to 
VV  the  world  ?  A.  About  the  age  of  thirty, 
which  is  the  perfect  age  of  man.  Q.  To  whom  did  ne 
manifest  himself?  A.  To  the  Jews  in  the  first  place, 
because  the  promise  of  the  Messias  was  made  to  them 
and  their  forefathers.  (£.  How  was  he  manifested  to 
the  Jews?  A.  By  his  precursor,  St.  John  Baptist ;  by 
the  voice  of  God  the  Father,  This  is  my  beloved  Son; 
and  by  his  doctrine  and  miracles. 

INSTRUC. — The  time  was  now  come,  when  the 
divinity  of  our  Saviour,  which  was  absconded  in  the 
time  of  his  infancy  and  youth,  was  to  be  clearly  mani- 
fested ;  now  he  was  come  to  the  perfect  age  of  man, 
by  preaching  his  law,  by  working  miracles,  and  con- 
verting the  world.  For  this  end,  St.  John  Baptist,  his 
precursor,  was  sent  before-hand  to  prepare  the  Jews  to 
receive  him.  A  very  extraordinary  person  was  St.  John; 
born  of  parents  that  were  both  saints ;  conceived  by  his 
mother,  St.  Elizabeth,  in  her  old  age,  when  she  was 
naturally  past  child-bearing ;  his  birth  and  future  great- 
ness foretold  to  Zachary  his  father  by  an  angel ;  sancti- 
fied in  his  mother's  womb ;  and  born  with  the  public  re- 
joicings of  the  people.  These  prerogatives  of  St.  John., 
together  with  his  mortified  life  in  the  desert,  and  his 
baptism  of  penance,  by  which  he  had  converted  great 
numbers  of  the  Jews,  had  raised  a  suspicion,  first  in  the 
inferior  people,  St.  Luke  iii.  10.  and  at  length  in  the 
Sanhedrim,  the  great  council  of  the  nation,  that  perhaps 


The  Christian  Doctrine  explained.  45 

he  might  be  the  Messias  ;  and  hereupon  they  deputed  an 
embassy  of  priests  and  levites  to  him,  to  know  whether 
he  was  the  person,  or  whether  they  were  to  expect 
another  ?  His  answer  was  quick  and  plain,  that  he  was 
not  Christ  ;  but  that  Jesus  of  Nazareth  was  the  person, 
whom  he  pointed  out  to  them ;  and  that  as  to  himself,  he 
was  only  nis  forerunner,  unworthy  to  untie  the  latchet 
of  his  shoes. 

It  was  to  acquire  this  testimony  of  St.  John  Baptist, 
but  chiefly  to  receive  authority  from  God  the  Father, 
and  also  to  give  an  example  of  obedience  to  every  thing 
that  God  had  counselled  as  well  as  commanded,  that 
Christ,  at  his  first  appearance  to  the  Jews,  presented 
himself  publicly  to  receive  the  baptism  of  John  ;  upon 
which  occasion  the  heavens  were  opened,  the  Holy  Ghost 
under  the  form  of  a  dove  was  seen  to  descend  upon  him; 
a  voice  from  heaven  was  heard,  This  is  my  beloved  Son, 
in  whom  I  am  well  pleased  ;  and  St.  John  gave  this  testi- 
mony of  him  to  the  Jews,  Behold  the  Lamb  of  God,  be- 
hold him  that  taketh  away  the  sins  of  the  world.  St.  John 
ii.  29. 

Immediately  after  his  baptism  he  retired  into  the 
desert,  where  he  fasted  forty  days  and  forty  nights,  and 
then  was  tempted  by  the  devil :  and  as  all  kinds  of 
temptations  are  insinuated  into  our  souls,  either  by  plea- 
sure, or  by  honours,  or  by  riches,  the  tempter  had  the 
boldness  to  tempt  him  by  these  three  his  usual  entice- 
ments ;  as  by  pleasure,  when  he  said  to  him,  Sid  that 
these  stones  be  made  bread,  St.  Matt.  iv.  3.  which  in> 
scripture  is  usually  taken  for  all  kind  of  food ;  by  pride 
when  he  suggested  to  him,  to  throw  himself  down  from 
the  pinnacle  of  the  temple,  for  vain  glory  and  ostenta- 
tion, that  he  might  be  received  by  the  hands  of  angels  ; 
by  riches,  and  indeed  by  all  his  temptations  together, 
when  he  shewed  him  all  the  kingdoms  of  the  world,  and 
the  glory  of  them.  He  that  was  both  God  and  man. 
could  not  sin  ;  yet  he  permitted  himself  to  be  thus  tempt- 
ed, that  by  his  complete  victory  over  the  tempter  of  man- 
kind, he  might  merit  that  grace  for  men,  by  which  all 
temptations  are  overcome. 

A  short  time  after  there  was  a  marriage  at  Cana  of 


46  The  Poor  Man's  Chatechism:  Or, 

Galilee,  and  Jesus,  with  his  mother  and  disciples,  was* 
invited  to  it:  here,  at  the  request  of  his  mother,  the 
wine  faiUng,  he  changed  the  water  into  wine,  which 
Transubstantiation  was  his  first  miracle  ;  and  thence  for- 
ward he  began  to  preach  the  gospel,  and  work  miracles 
without  number,  throughout  all  Jewry  and  Galilee,  the 
Jews  flocking  in  tribes  to  see  his  miracles,  and  hear  his 
doctrine;  and  now  his  fame  was  spread  into  all  the 
neighbouring  countries. 

EXHOR.—  •  Learn,  O  Christian,  from  St.  John  Baptist,. 
to  lead  a  life  of  innocency,  purity,  humility,  and  penance," 
that  you  may  increase  the  grace  you  have  already  re- 
ceived. Learn  from  Christ,  who,  after  his  victory  over 
the  tempter,  was  served  by  the  hands  of  angels,  that  it 
is  by  mortification  and  fasting,  you  are  to  overcome,  the 
temptations  of  the  bad  angels,  as  well  as  to  arrive  to  tbe 
society  of  the  good  ones  :  be  obedient  then  to  the  fasts 
of  the  church,  and  accept  them  as  from  Christ,  in  imita- 
tion of  his  fast;  it  is  by  prayer  and  fasting  all  devils  are 
cast  out.  The  first  miracle  of  aur  Saviour,  at  the  mar- 
riage X)f  Cana,  was  to  confer  a  blessing,  and  this  at  the 
request  of  his  mother  ;  and  all  his  miracles  afterwards 
were  blessings:  consider  the  miracles  of  grace  he  has 
since  done  for  you,  and  the  many  spiritual  blessings  he 
has  conferred  upon  you,  and  beg  he  would  increase  them 
through  the  intercession  of  Mary,  particularly  those  that 
are  most  wanting  to  you.  Bear  a  particular  devotion  to 
her  ;  if  she  had  so  much  influence  on  her  son  when  upon 
earth,  the  game  surely  she  has  now  in  heaven* 


SECT.  V. 

Of  the  Doctrine  of  Christ. 

S  the  doctrine  and  law  of  Christ  more  excellent 
than  that  of  Moses  ?  A.  It  is.  Q.  In  what  ? 
Jl.  It  reveals  the  mysteries  of  faith  more  clearly;  it 
teaches  greater  virtues  ;  and  gives  grace  to  put  the  law 
in  practice. 

INSTRUC.-  —  The  law  was  given  by  Moses,  grace  and 
truth  by  Jesus  Christ,  St.  John  i.  17.     Although  the  old 


T 
JL 


The  Christian  Doctrine  explained.  47 

Testament  and  the  new  are  both  from  the  sam«  God5  yet 
the  new  law  is  more  excellent  than  the  old  ;  because  the 
old  law  was  given  to  a  people  who  are  compared  to  chil- 
dren in  their  minority,  under  their  tutors,  who  are  not 
capable  of  the  same  perfection  as  men  ;  but  the  nesv  law 
is  given  to  teach  all  that  perfection  which  we  can  attain, 
to  m  this  life ;  so  the  old  law  was  perfect  only  compara- 
tively to  the  people  and  the  times  for  which  it  was  given* 
perfectly  well  ordered  for  them,  but  not  so  absolutely 
perfect  as  the  new.  In  the  old  law,  the  Jews  had  the 
oelief  of  one  God,  Creator  of  heaven  and  earth ;  but 
the  mystery  of  the  blessed  Trinity  was  not  then  clearly 
and  explicitly  revealed :  this  was  reserved  to  the  only 
begotten  Sou,  who  is  the  besom  of  the  Father,  who  with- 
out leaving  the  bosom  of  the  Father,  came  into  the  u  orld, 
and  revealed  this  high  mystery,  that  the  divine  nature 
subsists  in  three  persons,  arid  that  God  is  Father,  8on^ 
and  Holy  Ghost,  three  distinct  persons  and  one  God. 
Hence  he  commanded  his  apostles  to  baptize  all  chris- 
tians  ia  the  name  of  the  Father,  Son,  and  Holy  Ghost; 
declaring  hereby  that  all  three  are  equal,  since  he  would 
have  all  people  consecrated  to  God  in  the  name  of  the 
three.  He  also  teaches  in  clear  terms,  I  and  the  Father 
are  one,  St.  John  x.  30.  the  very  Jews  hereby  perceiv- 
ing that  he  made  himself  equal  to  God  :  and  it  the  Son 
be  one  God  with  the  Father,  because  he  proceeds  from 
the  Father  by  generation,  and  has  the  divine  nature  com- 
municated to  him  by  that  procession,  then,  since  the 
Holy  Ghost  also  proceeds  from  the  Father  and  the  Son, 
and  has  the  same  divine  nature  with  them,  all  three  are 
equal  and  one  God. 

The  Jews  also  in  the  old  law  had  the  faith  of  a  Mes- 
sias  to  come  ;  but  they  did  not  clearly  know  that  he  was 
to  be  God  incarnate  ;  and  as  this  was  the  most  essential 
thing  for  the  world  to  know,  and  nothing  at  that  time 
more  necessary,  after  the  belief  of  a  God  than -a  faith  in 
him  who  came  to  he  the  world's  Redeemer;  hence  in 
the  gospel  this  is  the  next  mystery  revealed,  that  be 
himselt  is  the  Messias^  foretold  by  Moses  and  the  pro- 
phets, and  that  he  is  the  the  only  begotten  Son  of  the 
Father,  equal  and  the  same  God  with  him*  and  as  suck 


48  The  Poor  Man's  Catechism:  Or, 

he  says,  land  the  Father  are  ene,  St.  John  x.  30.  that 
he  is  also  true  man,  and  in  that  quality,  he  says,  The 
Father  is  greater  than  I.  St.  John  xiv.  28. 

And  hecause  many  of  the  Jews,  even  of  the  Sanhe- 
drim, as  the  Sadduces,  at  that  time,  denied  the  immor- 
tality of  the  soul,  and  the  resurrection  of  the  body,  in 
which  point  the  very  wisest  of  the  heathens  were  ever 
wavering;  he  proceeds  to  reveal  clearly  the  dignity, 
the  immortality,  the  true  nature  and  felicity  of  the 
soul,  and  future  resurrection  of  the  body,  and  the  life 
of  the  world  to  come. 

As  to  the  moral  precepts  of  the  old  law,  he  did  not 
come  to  destroy  the  obligation  of  them,  but  to  fulfil 
them  more  exactly ;  and  therefore,  at  the  beginning  of 
his  gospel,  he  expresses  the  esteem  he  had  of  the  law  of 
nature,  expressed  in  the  writings  of  Moses  and  the  pro- 
phets, by  declaring  that  those  who  break  any  point  there- 
of shall  be  as  nothing  in  his  kingdom,  whether  in  the 
church  militant  or  triumphant ;  but  that  he  who  fulfils 
it,  and  teaches  others  to  fulfil  it,  shall  be  great  among 
the  great  in  heaven  :  for  as  the  law  of  nature  is  not  suf- 
ficient, without  revealed  religion,  to  make  it  binding, 
and  add  perfection  to  it.  so  neither  would  any  religion 
be  sufficient,  that  did  not  include  the  law  of  nature,  and 
sanctity  of  morals  5  hence  he  makes  it  an  essential  con- 
dition, in  his  gospel,  for  obtaining  life  everlasting,  to 
keep  the  commandments  of  God ;  especially  the  two 
great  commandments,  Thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
mind,  and  with  all  thy  strength  ;  and  thy  neighbour  as 
thyself:  declaring  hereby,  that  the  love  of  God  is  our 
most  essential  good,  and  that  this  is  preserved  in  our 
hearts  only  by  fulfilling  every  other  point  of  his  law ;  as 
the  love  of  our  neighbour  is  by  works  of  charity  and 
mercy,  by  feeding  the  hungry,  giving  drink  to  the  thirsty, 
eloathing  the  naked,  <$'c.  by  doing  good  for  evil,  by  for- 
giveness of  injuries,  by  praying  for  our  enemies  and  per- 
secutors, by  doing  good  both  to  good  and  bad,  the  just 
and  unjust,  as  God  does  good  to  us  ;  in  all  things  doing 
as  we  would  be  done  by,  and  wishing  both  friend  and 
enemjf  the  same  eternal  happiness  as  ourselves. 


The  Christian  Doctrine  explained.  49 

The  heathens  themselves  knew  the  definitions  of  moral 
virtues,  but  as  the  knowledge  of  virtue  is  not  virtue,  un- 
less it  be  reduced  to  practice,  which  cannot  be  done, 
unless  corrupt  nature,  which  violently  draws  us  from  it, 
be  subdued,  hence  he  gives  many  precepts  in  the  gospel 
of  self-denial,  mortification,  fasting,  carrying  the  cross, 
and  this  in  order  to  withstand  that  corrupt  nature ;  other- 
wise we  shall  be  virtuous  only  in  speculation,  but  never 
in  practice. 

As  this  divine  law  of  Christ  teaches  every  virtue,  so 
he  forbids  every  sin,  even  the  least ;  not  only  the  out- 
ward acts  of  sin,  as  the  Pharisees,  but  inward  desires 
and  wilful  thoughts  of  evil.  He  represents  sin  to  us, 
as  the  foulest  thing  of  all  others,  the  greatest  evil,  the 
work  of  the  devil,  the  most  odious  to  God,  and  most 
destructive  to  our  essential  good,  to  be  avoided  at  the 
hazard  of  life  and  all  things ;  commanding  a  separation 
from  every  thing  that  may  give  occasion  to  it,  whether 
father,  mother,  brother,  sister,  or  wife,  though  it  be 
as  dear  to  us  as  an  eye,  and  as  necessary  as  our  right- 
hand;  and  as  the  love  of  the  world  is  the  root  of 
most  of  our  sins  and  temptations,  by  inflaming  our 
passions,  he  pronounces  many  woes  to  the  rich  and  car- 
nal Jews,  who  confined  their  hopes  to  the  earth ;  teach- 
ing his  disciples  to  despise  ail  things  here,  to  fix  their 
hearts  upon  God  alone,  and  the  joys  above,  as  the 
highest  point  of  wisdom ;  declaring  the  steps  by  which 
we  are  to  ascend  into  eternal  beatitude,  to  be  those 
very  things  which  are  opposite  to  what  the  world  calls 
Beatitude.  At  the  same  time  he  represents  sin  as  the 
foulest  thing  in  the  world,  and  an  eternal  evil  to  the 
impenitent;  he  represents  God  as  infinitely  merciful, 
ever  ready  and  inclined  to  pardon  all  who  are  willing 
to  return  to  him ;  declaring  openly,  that  he  came  into 
the  world  to  seek  and  save  those  that  were  perished  ;  in 
confirmation  whereof,  many  persons  are  represented  in 
the  gospel  as  restored  to  happiness  through  penance  ; 
the  adultress  forgiven;  Magdalen  absolved;  the  pub- 
lican justified ;  the  prodigal  restored  to  honour;  P<der 
received  in  favour  after  his  fall;  the  thief,  ia  the 
last  moments  of  life,  promised  paradise  f  to  skew  that 
5 


SO          The  Poor   Man's  Catechism:  Or, 

through  him,  who  died  for  us,  there  is  pardon  for  the 
penitent  to  the  last  moment. 

To  induce  us  to  the  practice  of  his  doctrine,  he 
proposes  the  highest  motives  to  us ;  and  eternity  of  tor- 
ment for  the  wicked,  which  he  represents  as  a  gehenna 
of  fire,  a  hell,  a  place  of  darkness,  of  weeping,  and 
gnashing  of  teeth :  a  fire  that  will  never  be  extin- 
guished, a  worm  that  never  dies;  and  au  eternity  of 
joys  for  the  good,  which  he  represents  as  a  banquet,  a 
marriage-feast,  a  kingdom,  a  heaven,  a  paradise,  where 
delights  and  joys  will  be  without  end,  in  the  sight  and 
enjoyment  of  6od. 

But  because  the  letter  of  the  law  and  doctrine  alone 
is  not  sufficient  for  us,  especially  in  our  infirm  state, 
who  being  born  in  sin,  with  a  corrupt  nature,  can 
neither  avoid  sin,  or  do  any  thing  worthy  of  eternal 
life,  or  even  believe  in  God,  or  come  to  his  service, 
without  grace,  which  is  a  supernatural  help  that  flows 
immediately  from  God  5  for  this  reason,  the  most  ex- 
cellent property  of  the  new  law  is  to  give  grace  by  the 
sacraments,  which  are  few  in  number,  easy  in  practice, 
and  powerful  in  effect. 

As  this  law  and  doctrine  of  Christ  is  to  remain  to 
the  end  of  the  world,  and  to  be  succeeded  by  no  other 
gospel,  by  no  other  religion,  by  no  other  law  more 
perfect ;  since  herein  is  taught  as  great  perfection  as 
we  can  attain  to  in  this  life,  and  by  the  greatest  mas- 
ter ;  accordingly  he  established  a  church  for  the  pro- 
pagation and  perpetuity  of  it,  which  is  to  be  succeeded 
by  no  other  church ;  with  a  positive  command  for  all 
to  hear  and  obey  it ;  and  with  a  promise  that  the  gates 
of  hell  shall  not  prevail  against  it ;  that  the  truth  shall 
remain  in  it  for  ever ;  and  that  himself  will  be  ever 
present  with  it,  till  the  world  shall  end. 

Of  this  his  church  he  made  his  apostles  the  first 
pastors,  with  a  power  to  ordain  their  successors ;  and 
of  the  apostles  he  made  St.  Peter  the  head,  with  a  com- 
mission to  feed  the  whole  flock,  both  the  sheep  and  the 
lambs;  to  be  the  apostle  both  of  the  Jews  and  Gentiles  ; 
and  gave  to  him  the  keys  of  the  kingdom  of  heawi, 
which  power  descends  to  all  his  successors.  The  churck 


The  Christian  Doctrine  explained.  51r 

so  established  and  built  upon  tbe  faith  of  Christ,  with 
the  sacraments  of  c^jvme  institution,  was  nevermore  to 
be  changed  by  any  human  power,  not  even  by  the  apos- 
tles themselves. 

But  as  the  servants  of  God,  from  the  beginning  of 
the  world,  were  ever  persecuted  by  the  wicked,  the 
founder  of  this  church  has  forewarned  us,  that  it  shall 
meet  with  tribulations,  vexations,  persecutions ;  that 
parents,  and  children,  and  brethren,  will  be  divided 
against  each  other,  on  account  of  that  divine  religion, 
which  one  professes  and  the  other  hates ;  but  that  we 
value  not  human  respect ;  fear  not  man,  but  God  only ; 
confess  him  before  men,  that  he  may  confess  us  be- 
fore his  Father,  promising  all  who  faithfully  serve  him, 
that  not  a  hair  of  their  heads  shall  perish  ;  that  be  will 
make  their  souls  happy  after  death,  and  raise  their 
bodies  out  of  the  dust,  in  glory  :  that  in  the  .end  there 
shall  be  a  day  of  judgment,  when  himself  will  come  as 
judge  to  call  all  the  wicked  to  account,  and  then  the  re- 
probate shall  go  to  eternal  punishment  in  hell,  and  the 
just  shall  ascend  to  eternal  life  in  his  kingdom. 

The  doctrine  and  law  of  Christ  was  not  by  himself 
delivered  in  writing,  as  that  of  Jlfos.es,  because  it  was 
far  more  becoming  the  dignity  of  so  great  a  person  and 
lawgiver  as  the  Son  of  God  made  man  is,  to  write  his 
law  in  the  hearts  and  souls  of  men. 

EXHOR. — Embrace,  O  Christian,  the  doctrine  of 
Christ,  who  came  not  only  to  be  a  Redeemer,  to  pay 
the  ransom  of  your  sin,  but  to  be  a  master,  to  instruct 
you  in  the  way  of  life  eternal.  You  will  be  never  the 
better  in  the  end  to  have  believed,  unless  you  have  lived 
as  he  taught.  Adore  the  ever  blessed  Trinity,  by  him 
revealed  5  you  cannot  be  saved  unless  you  believe  and 
glorify  the  three  persons,  Father,  Son,  and  Holy  Ghost; 
•  profess  Christ  to  be  the  Son  of  God  incarnate,  the  same 
God  with  the  Father  arid  the  Holy  Ghost;  profess  him 
truly  man,  not  in  figure  and  appearance  only,  but  in 
substance:  these  are  the  two  principal  points  of  his 
gospel,  and  the  two  principal  mysteries  of  our  faith ; 
without  this  belief  there  is  no  salvation  for  us.  Permit 
not  your  belief  of  the  immortality  of  the  soul,  and  a 


52  The  Poor  Marts  Catechism:  Or, 

future  resurrection,  so  clearly  now  revealed  by  Christ, 
to  stagger  at  the  silly  objections  of  libertines,  who 
make  a  banter  of  eternal  happiness,  and  hope  their 
souls  will  be  annihilated  after  death,  and  totally  ex- 
tinct, like  the  souls  of  brutes:  but  you,  0  Christian, 
instructed  by  the  doctrine  of  Christ,  make  the  salva- 
tion of  your  immortal  soul  your  only  necessary.  Often 
meditate  on  the  life  of  the  world  to  come,  on  the  joys 
above,  and  the  torments  below,  and  the  eternity  of  one 
and  the  other :  strive  to  enter  into  life,  by  keeping  the 
commandments;  you  can  only  enter  into  heaven  by 
this  narrow  gate,  by  this  narrow  way,  and  few  there 
are  that  find  it.  Above  all,  preserve  the  love  of  God 
in  your  heart;  it  is  only  to  be  preserved  there  by  obey- 
ing all  his  commandments.  Harbour  in  your  heart 
also  the  love  of  your  neighbour,  by  works  of  charity; 
and  if  you  are  failing  therein  at  present,  beg  of  the 
Holy  Ghost  to  enkindle  it  again  in  your  breast;  you 
can  never  be  united  to  God,  so  long  as  you  are  dis- 
united from  your  neighbour.  Practice  as  far  as  your 
state  will  permit,  even  the  counsels  which  God  gives 
you ;  at  least,  let  not  your  heart  be  too  much  attached 
to  the  love  of  those  things  which  he  counsels  you 
against:  those  evangelical  counsels  are  given  for  no 
other  end,  but  that  you  may  keep  the  commandments 
with  more  ease,  and  with,  greater  perfection.  Look 
on  sin  as  our  Saviour  represents  it,  as  the  greatest 
evil,  and  destructive  of  your  greatest  good;  but,  if,  by 
misfortune,  you  are  fallen  into  it,  still  remember  you 
have  an  advocate  with  the  Father,  and  never  let 
this  belief  depart  from  you,  that  there  is  remission  of 
all  sins  through  him  to  the  penitent.  But  as  you  can 
neither  do  good,  nor  decline  from  evil,  or  depart  from 
sin,  without  grace,  neglect  not  the  sacraments  of  grace, 
and,  as  Christ  teaches,  pray  without  intermission  for 
it.  Never  harbour  a  thought  of  leaving  the  communion 
of  the  Catholic  Church,  which  once  established  by 
Christ,  and  made  proof  by  an  omnipotent  Power 
against  all  powers  of  hell,  is  to  last  to  the  end  of  the 
world :  how  miserable  have  they  made  themselves  who 
have  left  it.  At  the  same  time  prepare  your  soul  for 


TKe  Christian  Doctrine  explained.  53 

temptation,  tribulation,  and  persecution,  as  our  Saviour 
has  forewarned  ;  this  the  good  will  meet  with  wherever 
they  go ;  only  to  learn  to  bear  your  cross  after  the  ex- 
ample your  blessed  Redeemer  has  set  you,  and  the 
doctrine  he  has  taught,  which  leads  securely  to  life  ever- 
lasting. 

SECT.  VI. 

Of  Christ's  Miracles  and  Virtues. 

Q.     T"\ID  our  Saviour  work  miracles  ?    A.  He  did, 
jLJ  such  a&  never  had  been  done  before.      St. 
John  xv.  24. 

INSTRUC. — As  the  doctrine  Christ  taught,  was  in 
many  points  above  human  understanding  and  compre- 
hension, not  to  be  demonstrated  like  other  sciences, 
and  in  several  other  points,  contrary  to  flesh  and 
blood ;  it  was  requisite  that  he  should  confirm  the  truth 
of  it,  by  undoubted  miracles ;  for  without  such,  who 
would  believe  that  he  Was  God,  under  the  form  of  a 
mortal  man  ?  This  he  did  in  the  sight  of  all  the  Jew$9 
for  the  space  of  three  years  and  a  half,  throughout 
Galilee  and  Jewry.  He  shewed  his  power  over  all 
parts  and  species  of  the  creation;  the  heavens,  the 
earth,  the  winds,  the  seas ;  over  rational  creatures  and 
irrational,  spiritual  and  corporeal,  good  Angels  and 
bad  Angels,  the  living  and  the  dead ;  he  shewed  his 
power  also  over  all  kinds  of  diseases  and  death,  curing 
all,  wherever  he  set  his  foot,  that  were  presented  to 
him,  and  even  some  that  were  absent;  the  lame,  the 
blind,  the  deaf,  the  dum,  the  palsy,  the  dropsy,  the 
fever,  and  raised  the  dead  to  life:  and  although  in 
some  of  these  miracles  he  invoked  God,  his  Father,  by 
prayer,  to  shew  that  he  was  man,  and  in  that  quality 
subject  to  the  Father;  yet,  for  the  most  part,  these  mi- 
racles were  done  by  his  own  power  alone ;  by  a  power 
not  limited  to  any  particular  time,  place,  person,  or 
disease ;  but  cured  all  diseases  in  all  persons,  when  he 
pleased,  without  any  controul,  by  a  word  of  his  mouth, 
or  a  touch  of  his  liand,  or  a  nod  of  his  will  ^  without 
5* 


54  The  Poor  Man's  Catechism  :  Or, 

any  previous  preparation  of  prayer  or  fasting,  and 
•without  invoking  any  other  power  above  his  own;  in 
which  respect,  his  miracles  were  divine,  worthy  of 
him  who  is  one  and  the  same  God  with  the  Father,  and 
far  different  from  those  done  by  Moses  and  the  pro- 
phets formerly,  or  by  his  disciples  since  5  and  are  an 
undeniable  proof,  a  certain  conviction,  that  his  doctrine 
is  true,  and  that  he  is  Christ,  the  Son  of  God ;  this 
being  that  very  point  of  his  doctrine,  for  the  proof 
whereof  all  those  miracles  were  wrought. 

At  the  same  time  he  did  such  wonders,  his  own  per- 
son waa  the  greatest  miracle  of  all;  and  his  life  the 
most  astonishing  example  of  virtue,  especially  of  hu- 
mility, meekness,  benignity,  mildness  and  patience,  to- 
wards the  Jews.  He  was  gracious  to  sinners,  even  to 
astonishment,  but  severe  in  reprehending  hypocrites, 
as .  the  Scribes  and  Pharisees ;  he  taught  the  way  of 
God  in  truth,  without  respect  for  mens  persons,  or  the 
fear  of  any  one;  yet  at  the  same,  time  lived  in  a  won- 
derful submission  to  the  established  powers ;  and  punc- 
tually observed  the  ceremonies  of  the  Mosaick  law 
from  his  infancy :  for  these  being  types  and  figures  of 
himself,  which  were  not  fulfilled  till  his  death,  conse- 
quently they  were  yet  in  force;  and  for  this  reason  he 
would  observe  them,  as  well  to  set  an  example  of  per- 
fect obedience  to  others,  as  also  to  afford  no  matter  of 
scandal  to  the  Jews,  who  would  otherwise  have  dis- 
owned and  denied  him  to  be  their  JWessias,  on  this  very 
pretext,  of  his  being  a  transgressor  of  the  law  of  Moses, 
and  therefore  not  sent  from  God,  who  gave  the  law  to 
Moses. 

EXHOR. — Learn,  0  Christian,  to  admire  and  live 
the  life  of  Jesus;  none  will  be  saved,  but  such  as  re- 
semble him.  Romans  viii.  29.  Be  humble  then  as  he,  in 
all  your  ways,  in  your  words,  actions,  conversation ? 
comportment,  but  chiefly  in  your  heart;  fly,  as  he, 
all  vain-glory  and  self-praise.  Nothing  is  so  unbecom- 
ing; a  disciple  of  Christ  as  pride  of  heart;  the  proud 
will  no  more  find  a  place  in  heaven  than  Lucifer  $ 
carry  yourself  with  meekness,  mildness,  sweetness, 
and  humanity  towards  other  men,  as  he  did;  see  your 


The  Christian  Doctrine  explained.  55 

own  infirmities,  and  you  will  the  better  know  how  to 
bear  the  infirmities  of  others;  behold  yourself  in  their 
imperfections.  Be  obedient,  after  the  example  he  has 
set  you,  to  all  points  of  the  divine  law,  to  all  the  pre- 
cepts of  the  church,  and  to  the  lawful  orders  of  all  the 
established  powers  and  superiors.  Give  your  mind, 
as  he,  to  prayer  and  holy  contemplation.  Say  with 
him,  I  came  not  here  to  do  my  own  will,  but  the  will  of 
him  that  sent  me.  St.  John  vi.  This  is  the  life  of  a 
Christian,  an  imitation  of  the  life  of  Christ;  and  will 
be  your  joy,  your  glory,  and  your  crown,  to  have  in 
all  things  fulfilled  the  will  of  God.  He  that  does  the 
will  oj  God  remains  forever.  1  John  ii.  17. 

ART.  IV.  SECT.  I. 

Suffered  under  Pontius  Pilate,  ivas  crucified,  dead  and 
buried. 


did  Christ  enter  Jerusalem,  the  last  time 
when  he  came  to  suffer  ?  Jl.  He  entered  in 
a  kind  of  triumph.  Q.  How  was  he  received.  Jl. 
With  loud  Hosannahs  and  acclamations  of  the  people. 
Q.  What  followed  after  that?  *#.  The  night  before 
he  suffered,  he  eat  the  Passover,  or  Paschal  Lamb,  ac- 
cording to  custom,  with  his  disciples  in  Jerusalem. 
Q.  What  did  he  do  at  this  his  last  supper?  *#.  He 
arose  from  the  table,  and  washed  his  disciples  feet. 
Q.  What  else  ?  A.  He  sat  down  again,  and  instituted 
the  Holy  Eucharist.  Q.  What  was  his  discourse  to 
them?  .#•  He  foretold  many  things  that  would  hap- 
pen ;  that  one  of  them  would  Betray  him  ;  others  abaii- 
don  him  :  another  deny  him  :  he  recommended  humi- 
lity, love,  and  charity,  and  promised  to  send  them  the 
Holy  Ghoct,  the  Comforter. 

INSTRUC.  —  Our  blessed  Saviour  now  began  to  fulfil 
what  he  had  formerly  foretold  his  disciples  :  Behold  we 
go  up  to  Jerusalem,  and  all  things  shall  be  accomplished 
that  were  written  by  the  Prophets,  of  the  Son  of  Man  ; 
for  he  shall  be  delivered  up  to  the  Gentiles  and  shall  be 


56  The  Poor  Man's  Catechism  .-  Or, 

mocked,  and  scourged  and  spit  upon,  and  then  put  to 
death.  St.  Mark  x.  33. 

The  time  being  come,  when  he  was  to  suffer  for  our 
redemption,  he  would  ride  in  a  kind  of  triumph  into 
Jerusalem i  as  going  with  joy  to  die  for  our  salvation; 
but,  in  the  midst  of  his  triumph,  and  the  acclamations 
of  the  people,  foreseeing  the  destruction  of  the  holy 
city,  he  wept  over  it,  and  bewailed  the  blindness  of  the 
Jews;  this  shews  how  little  we  ought  to  be  transported 
with  honours  when  they  abound,  but  consider  that  we 
still  live  in  a  vale  of  tears.  To-day  he  is  received  with 
acclamations  and  Btissanna&S)  and  v,ithin  a  few  days 
they  cry  out,  away  with  him,  crucify  him:  how  in- 
constant are  the  joys  of  this  world,  how  unstable  the 
minds  of  men ! 

His  enemies  could  not  bear  this  triumph ;  they  held 
the  great  council  of  the  Jews,  and  there  it  was  de- 
creed he  should  die;  and  bargained  with  Judas  for 
thirty  pieces  of  silver,  to  betray  him  into  their  hands. 

He  then  ordered  his  disciples  to  prepare  a  spacious 
dining-room,  where  he  eat  the  last  supper,  and  institu- 
ted the  most  blessed  Sacrament  of  the  Eucharist, 
wherein  he  gave  to  his  disciples  his  body  and  blood, 
under  the  forms  of  bread  and  wine,  as  the  greatest 
proof  of  love  he  could  leave  them  before  he  died ;  but 
first  would  wash  their  feet,  to  signify  "with  what  purity 
they,  and  we,  ought  to  receive  him. 

The  manner  of  this  divine  institution  was  as  follows : 
supper  being  ended,  he  took  bread,  gave  thanks  to  God, 
blessed  the  bread,  broke  it,  and  distributed  it  to  his 
disciples,  saying.  Take  ye  and  eat :  this  is  my  body, 
which  shall  be  delivered  to  you :  do  this  in  remembrance 
of  me.  St.  Matt.  xxvi.  St.  Mark  xiv.  St.  Luke  xxii. 
In  like  manner  he  took  the  Chalice,  that  is  the  cup  of 
wine,  and  when  he  had  given  thanks,  he  gave  it  to 
them,  saying,  Drink  ye  all  of  this:  for  this  is  my  blood 
of  the  ISew  Testament,  ivhich  shall  be  shed  for  you, 
and  for  many,  for  the  remission  of  sin:  do  this  as  often 
as  you  shall  drink  thereof,  in  remembrance  of  me. 
Here  he  made  his  Apostles  priests^  when  he  gave  them 
power  to  do  what  he  had  done,  consecrate  this  Sacra- 


The  Christian  Doctrine  explained.  $< 

i&ent  in  both  kinds,  to  represent  his  body  slain,  and 
his  blood  shed  on  the  cross;  which  being  a  propitia- 
tion for  sin,  is  also  a  sacrifice:  but  this  command  onlj 
regards  priests,  there  being  none  present,  when  it  was 
given,  but  the  Apostles.  Thus  he  fulfilled  the  promise 
made  them  before,  when  he  said  to  them,  lam  the  liv- 
ing bread  that  descended  from  heaven,  if  any  one  eat  of 
this  bread,  he  shall  live  forever,  and  the  bread  which  I 
will  give,  is  my  flesh,  for  the  life  of  the  world.  St.  John 
vi.  51,52. 

This  divine  Sacrament  is  a  perpetual  memorial  of 
his  death ;  a  token  of  his  eternal  love  for  mankind ;  and 
a  signal  pledge  of  future  glory,  to  such  as  have  a  hum- 
ble belief  of  it,  and  worthily  receive  it.  He  that  eateth 
of  this  bread  (with  a  firm  faith  and  a  pure  heart)  shall 
live  for  ever.  St.  John  vi.  59. 

EXHOR. — Follow,  O  Christian,  your  blessed  Jesus 
with  admiration,  love,  compassion,  and  sorrow  through 
all  the  circumstances  of  his  passion,  from  his  entrance 
into  Jerusalem,  to  Mount  Calvary.  Lay  up  with  the 
blessed  Virgin  Mary,  whatever  you  see  or  hear,  in 
your  heart.  Let  humility  attend  you  with  him,  as  well 
in  prosperity  as  adversity  i  if  you  are,  ever  so  prospe« 
rous,  still  remember  the  tears  of  Jesus  over  Jerusalem ; 
for  penance  is  necessary  to  us  at  all  times ;  nay,  the 
more  you  are  exalted,  the  more  need  you  have  of  be- 
wailing your  offences,  as  you  are  frail,  and  the  more 
exposed  to  sin.  Let  not  the  vanities  of  the  world 
cause  you  to  forget  God,  but  learn  to  contemn  the 
shortness  and  inconstancy  of  all  temporal  things;  the 
world  passes,  but  the  truth,  which  is  from  God,  remains 
for  ever. 

Adore,  with  humble  submission,  the  mystery  of  the 
blessed  Eucharist:  admire  the  love  of  Jesm  to  you  in 
its  institution :  all  the  mysteries  of  faith  are  incom- 
prehensible to  sense  and  reason;  yet  we  may  com- 
prehend that  if  God  could  create  something  out  of  noth- 
ing (as  in  the  creation)  he  could  change  one  thing 
into  another:  and  if  we  believe  him  true  God  un- 
der the  form  of  man,  why  cannot  we  believe  him 
true  God  and  man  under  the  form  of  bread  and  wiae? 


58  '          The  Poor  Man's  Catechism  t  Or, 

since  himself,  who  is  eternal  Truth  hath  said  it  ;  This- 
is  my  body,  this  is  my  blood.  As  the  Holy  Ghost  was 
seen  under  the  form  of  a  Dove,  so  we  may,  and  ought 
to  believe  Christ  present  under  the  sacramental 'spe- 
cies. Often  then  renew  your  faith  of  this  mystery? 
saying  with  St.  Thomas,  M!  *>.*•  Lord,  and  my  God. 
Attend  those  sacred  mysteries  with  profound  respect, 
and  often  receive  them  with  a  heart  full  of  love,  pu- 
rity, and  faith ;  and  whenever  the  devil  tempts  you  to 
doubt,  say,  /  believe,  Lord  ;  help  my  incredulity*  Mark 
tx.  23. 

SECT.  II. 

Suffered  under  Pontius  Pilate. 

Q.  TT7HAT  did  our  Saviour  do  after  his  last  Sup- 
V  V  per  ?  Jl.  He  went  out  of  Jerusalem,  to  the 
Garden  of  Olives,  called  Gethsemani,  to  pray,  at- 
tended by  three  of  his  disciples,  Peter,  James,  and 
John.  Here  he  began  to  be  seized  with  fear,  trou- 
ble, and  grief,  which  he  expressed  in  these  words : 
JtLy  $?$  i*  exceeding  sorrowful,  even  unto  death*  stay 
here  end  watch  with  me.  Q.  What  happened  after  this  ? 
Jl.  Going  from  his  disciples,  about  a  stone's  cast,  he 
fell  on  his  face,  and  in  an  agony,  sweat  drops  of  blood, 
which  ran  down  on  the  ground.  Three  different 
times  he  prayed  to  God  the  Father,  to  turti  from  him 
the  bitter  cup,  that  is,  those  sufferings  then  represent- 
ed to  him ;  but  each  time  he  added  to  his  prayer, 
Nevertheless,  not  my  will,  but  thine  be  done :  and  then  an 
Angel  came  from  heaven  to  comfort  him.  (£.  Bid  not 
his  disciples  watcli  and  pray  with  him  ?  Jl.  No :  three 
times  he  visited  them  in  the  Garden :  the  first  time,  he 
found  them  sleeping,  and  reproved  them  for  it :  What, 
could  you  not  watch  one  hour  with  me?  W ratch  and  pray, 
that  you  enter  not  into  temptation  ;  the  spirit  indeed  is 
ready,  but  the  jlesh  is  weak.  Tke  second  time,  he 
found  them  so  far  overpowered  by  sleep  that  they 
knew  not  what  to  answer  :  and  the  third  time  he  said, 
Sleep  now  and  take  your  rest,  for  the  time  is  come,  when 


The  Christian  Doctrine  explained.          5f 

flie  Son  of  Mail  shall  be  bet/rayed  into  the  hands  of  sin- 
ners. Arise,  let  us  go  hence,  behold  he  that  betrayeth 
me  is  at  hand.  Q.  What  followed  immediately  after  P 
•#.  Scarcely  had  he  spoke  the  word,  when  Judas  Isc a-- 
riot appeared  with  a  company  of  soldiers,  which  the 
Priests,  Scribes,  and  Pharisees  had  sent  with  the  trai- 
tor to  take  Jesus  ;  and  Judas  gave  them  a  signal,  that 
whomsoever  he  should  kiss,  that  was  the  man  :  then 
coming  up,  he  said,  Hail  Master,  and  kissed  him.  Je- 
sus, to  move  him  to  repentance,  said  no  more,  but 
Friend 9  why  art  thou  come  hither  ?  What,  Judas,  dost 
thou  betray  the  Son  of  Man  with  a  kiss?  Q.  Was  he 
then  taken  by  the  soldiers  ?  Ji.  He  first  went  and  met 
the  soldiers,  and  asked  them,  Whom  seek  ye  ?  They  an- 
swered, Jesus  of  Nazareth.  He  said  t#  them,  lam  he : 
and  immediately  they  recoiled  backward,  and  fell  to  the 
ground.  He  repeated  the  same  words  a^ain,  and' then 
surrendered  himself,  and  they  seized  him  and  bound 
him.  Q.  What  became  of  his  disciples  who  were  in 
the  Garden  with  him  ?  Jl.  They  proffered  to  defend 
him  by  the  sword:  St.  Peter  drew  his,  and  cut  off 
Malchus's  ear,  one  of  the  high-priest's  servants;  but 
Jesus  reprehended  him  for  it,  bid  him  put  up  his  sword, 
and  by  a  miraculous  touch  of  his  hand  cured  Malchus : 
notwithstanding  these  wonders  they  carried  him  away, 
and  then  all  his  disciples  fled. 

EXHOR.*— Learn  with  Jesus  in  the  Garden  to  pray 
with  profound  reverence,  fervour,  humility,  and  resig- 
nation. Learn  again  from  Jesus  in  the  Garden,  how 
to  bear  adversity  with  patience:  it  is  God  that  in- 
flicts, it  is  the  part  of  man  to  obey.  Let  this  be  ever 
your  voice,  Father,  not  mine,  but  thy  will  be  done.  This 
will  bring  the  angel  of  comfort,  under  the  severest 
trials  :  take  all  your  afflictions  as  the  just  punishment 
of  sin ;  accept  the  stroke  of  divine  mercy,  that  you 
may  avoid  the  stroke  of  divine  justice. 

Beware  of  covetousness  :  this  was  the  ruin  of  Judas, 
and  is  the  destruction  of  infinite  souls.  If  riches 
abound,  set  not  your  heart  upon  them  5  still  make 
them  give  way  to  the  riches  of  eternity  .  give  often  ta 
the  poor,  to  make  ameads  for  your  excesses  in  eater- 


60  The  Poor  Man's  Catechism :  Or, 

taming  the  rich.  Reject  noi  the  call  of  God,  as  did 
Judas,  and  the  perverse  soldiers,  whom  miracles  done 
even  upon  themselves,  could  not  convert ;  but  repent 
while  the  time  of  mercy  lasts,  and  leave  off  sin  ;  great- 
er is  your  perverseness  than  theirs,  if,  after  so  many 
miracles  done  for  yours  and  the  world's  conversion, 
after  miracles  of  mercy  and  providence  that  shine  over 
you,  you  still  continue  obstinate  in  sin. — Trust  not  to 
your  own  strength,  as  did  Peter,  and  the  rest  of  the 
disciples,  but  watch  and  pray,  that  you  fall  not  into 
temptation ;  temptation  leads  you  into  sin,  and  sin  to 
damnation.  He  that  stands,  let  him  take  heed  he  does 
not  fall,  1  Cor.  x.  12. 

SECT.  III. 

Suffered  wider  Pontius  Pilate. 

Q.  TT7HAT  did  they  do  with  Jesus,  after  he  was 
VV  taken  in  the  Garden  ?  A.  They  led  him 
bound  to  Annas,  and  Jlnnas  sent  him  to  Caiphas,  who 
was  high -priest  for  that  year.  (£.  How  did  they  treat 
him  before  Caiphas?  Jl.  The  Chief  Priests,  and  Scribes, 
and  the  Ancients,  with  the  High-priest  in  council,  ex- 
amined him  concerning  his  doctrine  and  his  disciples  : 
lie  answered  them,  that  he  had  always  taught.in  public, 
and  in  secret  had  taught  nothing ;  Why  then,  says  he,  do 
you  ask  me  ?  Jisk  them  that  heard  me.  At  these  words 
one  of  the  High-priest's  servants  struck  him  on  the  face, 
saving,  Answer est  tiiou  so  to  the  High-priest?  Jesus9 
with  great  mildness,  replied,  If  JL  have  spoken  ill,  give 
testimony  of  evil ;  but  if  well,  why  strikest  thou  me  ? 
Q.  What  witnesses  did  they  bring  against  him  ?  A.  Ma- 
ny false  witnesses  ;  but  their  testimony  did  not  seem 
sufficient.  Q.  What  question  in  particular  did  the 
High-priest  and  the  council  propose  to  him  ?  A.  This: 
If  thou  art  Christ,  tell  us  plainly:  he  answered,  If  I 
tell  you,  you  will  not  believe  me  :  they  all  replied,  Jirt 
thou  the  &on  of  God  ?  He  said  to  them,  You  have  said 
that  I  am.  The  High-priest  put  the  same  question 
to  him,  and  adjured  him  by  the  living  God,  to  tell 
them  whether  he  were  Christ  the  Son  of  God  ?  Je- 


The  Christian  Doctrine  explained.  61 

SKS  answered,  Thou  hast  said  it;  lam  he:  The  High- 
priest  then  rent  his  garments,  saying,  He  has  blasphe- 
med, what  need  we  any  further  witnesses;  what  do  you 
all  think?  They  answered,  He  is  guilty  of  death  ;  and 
they  condemned  him  forthwith.  Q.  How  did  they 
then  use  him?  Jl.  They  spit  in  his  face,  hoodwinked 
him,  and  struck  him  with  their  -fists,  saying,  in  mocke- 
ry, Prophecy,  0  Christ,  who  it  is  that  smote  thee :  and 
added  many  other  abuses  and  blasphemies.  Q.  What 
did  he  suffer  more  in  the  house  of  Caiphas?  •#.  It  was 
here  Peter  thrice  denied  him 5'  accused  the  first  time  by 
a  servant-maid,  that  he  was  with  Jesus  of  Naza* 
reth,  and  that  he  was  one  of  his  disciples,  he  de- 
nied it,;  and  going  out  of  the  palace  into  the  porch,  the 
cock  crowed.  Then  another  maid-servant  said,  T/iis 
man  was  also  with  Jesus  of  Nazareth  ;  and  thereupon 
being  questioned  by  those  who  sat  with  him  at  the  fire, 
whether  he  were  not  one  of  his  disciples  ?  he  denied 
it  a  second  time,  and  swore  he  knew  him  not.  About 
an  hour  after,  a  kinsman  of  Malchus  said  to  him.  Did 
not  I  see  you  in  the  Garden  with  him  ?  for  your  very 
speech  betrays  you.  He  denied  it  a  third  time,  with 
cursing  and  swearing,  that  he  knew  not  what  they  said ; 
and  presently  the  cock  crowed  a  second  time.  Q.  Did 
Peter  repent?  •#.  Yes:  Jesus  looked  back  at  Peter, 
and  brought  to  his  mind  what  he  had  foretold:  This 
night,  before  the  cock  crows  twice  thou  shalt  thrice  de-  ' 
ny  me.  This  look  of  Jesus  was  an  aspect  of  mercy, 
and  a  secret  motion  of  grace,  which  opened  Peter's  eyes 
to  see  his  fault,  and  so  molified  his  heart,  that  he  imme- 
diately went  out  and  wept  bitterly.  ^.  What  became 
of  Judas  ?  Ji.  He  returned  the  money,  and  in  despair 
hanged  himself,  confessing  that  he  had  betrayed  inno- 
cent blood. 

EXHOR. — Follow  Jesus,  0  Christian,  into  the  court 
of  Caiphas,  and  see  what  you  may  learn  from  him : 
many  false  witnesses  came  in  against  him;  take  heed 
of  wrong  censuring  others ;  of  rash  judgment,  slander, 
detraction ;  for  by  these  things  you  shall  not  escape 
the  judgment  of  God,  Rom.  ii.  3.  If  your  neighbor 
lays  any  thing  false  to  your  charge,  vindicate  yourself 
6 


62  The  Pocr  Man's  Catechism  :  Or, 

with  mildness,  and  return  not  evil  for  evil,  but  over- 
come evil  with  good. 

Jesus,  when  his  own  private  honour,  as  man,  was 
concerned,  kept  silence;  but  when  his  Father's  glory 
was  likely  to  suffer,  he  boldly  confessed  himself  to  be 
the  Son  of  God :  humble  yourself  under  your  own  pri- 
vate injuries,  but  be  ever  prompt  to  defend  the  honour 
of  God,  when  it  is  attacked,  and  never  be  ashamed  to 
profess  or  practice  the  trutb  of  his  gospel,  for  which  he 
died ;  He  that  confesseth  me  before  men,  I  will  confess 
him  before  my  Father,  Mat.  x.  32. 

Be  astonished  at  the  insults,  mockeries,  and  blas- 
phemies of  the  Jews,  and  join  not  with  them  in  pro- 
phaning  his  holy  name,  by  swearing  and  cursing.  Be- 
hold in  Peter,  the  inconstancy  and  infirmity  of  your 
state ;  confide  in  God,  and  distrust  yourself;  and,  if 
you  have  followed  Peter  in  sin,  follow  him  in  his  quick 
and  speedy  repentance,  when  Jesus  turns  to  you,  by 
the  inspiration  of  divine  grace. 

Under  your  greatest  crimes,  neither  presume  of  God's 
mercy,  nor,  like  Judas,  despair  of  pardon ;  but  with 
King  David  say,  Have  mercy  on  me,  0  God,  according 
to  thy  great  mercy  ;  and  according  to  the  multitude  of 
thy  mercies,  blot  out  my  iniquity.  God  is  both  able  and 
willing  to  forgive,  when  we  are  truly  humble  and  re- 
pent :  an  humble  and  contrite  heart  he  never  despises 
in  any  one. 

SECT.  IV. 

Suffered  under  Pontius  Pilate. 

4£.  ¥T7HAT  was  done  to  Jesus  the  next  morning? 
VV  A.  They  led  him  to  Pontius  Pilate,  who 
was  governor  of  Judea,  for  the  Roman  emperor  Tiberi- 
us: they  accused  him  to  Pilate,  that  he  was  a  seditious 
man,  who  encouraged  the  country  to  rebel,  and  forbid 
the  people  to  pay  tribute  to  Caisar.  Jesus  made  no 
answer;  but  Pilate  finding  no  proof  against  him,  and 
plainly  perceiving  that  the  Jews  accused  him,  through 
malice  and  envy,  tried  many  ways  to  acquit  him ;  and 


The  Christian  I>octrme  explained.  63 

hearing  he  was  a  Galilean,  he  sent  him  to  Herod  Jlnti- 
pa$,  who  was  son  of  Herod  the  Great,  and  Tetrarch  of 
Galilee.  Q.  How  did  Herod  behave  to  him  ?  •#.  He 
was  glad  to  see  him,  expecting  to  see  some  miracle1 
from  him ;  but  Jesus  was  silent  to  all  their  accusations, 
at  the  court  of  Herod,  and  disappointed  his  expectation ; 
for  which  Herod  despised  him,  and  cloathing  him  with 
a  white  garment,  in  derision,  sent  him  back  to  Pilate. 
Q.  How  did  Pilate  proceed?  Jl.  Finding  no  cause 
to  put  him  to  death,  he  endeavored  to  release  him? 
Q.  How?  *#.  First  he  proposed  to  them  to  scourge 
him  and  then  acquit  him.  This  not  being  liked,  he 
contrived  another  way :  it  being  the  custom,  on  the  fes- 
tival day  of  the  Passover,  to  release  one  prisoner,  he 
proposed  to  their  choice  either  Jesus  or  Barabbas, 
thinking  they  would  petition  for  the  life  of  Jesus 
before  Barabbas,  who  was  a  robber  and  a  murder- 
ed. Q.  What  choice  did  they  make?  A.  The 
ehief  priests  persuaded  the  people  to  beg  the  life  of 
Barabbas,  and  petition  that  Jesus  might  die.  ^.  What 
then  did  Pilate  do  ?  Jl.  Receiving  a  message  from  his 
wife,  not  to  concern  himself  in  the  death  of  this  just 
man,  for  that  she  had  suffered  a  great  deal  in  her  sleep 
that  night  on  his  account,  he  still  endeavored  to  release 
him,  and  asked  them  a  second  time,  whom  he  should 
dismiss  ?  They  still  cried  out,  Put  this  man  to  death, 
and  give  us  Barabbas.  Q.  What  said  Pilate  to  this  ? 
*#.  He  said,  What  evil  hath  he  done?  I  find  no  cause 
in  him.  (£.  What  then  said  the  Jews?  A.  They 
doubled  their  cry ;  Crucify  him,  caucify  him.  Q.  Did 
Pilate  still  endeavor  to  release  him  ?  *#.  He  did,  and 
to  move  them  to  compassion,  he  then  ordered  him  to 
be  scourged,  and  leaving  him  to  the  soldiers,  they  plat- 
ted a  crown  of  thorns  and  put  it  on  his  head,  clothed 
him  with  a  purple  garment,  and  put  a  reed  in  his  hand 
for  a  sceptre;  and  then  upon  the  knee,  saluted  him 
King  of  the  Jews,  struck  his  head  with  the  reed,  and 
spit  in  his  face.  Q.  What  then  did  Pilate  do  with 
him?  *#.  He  brought  him  forthwith  to  the  Jews,  and 
in  compassion  said,  Behold  the  man!  They  still  cried 
out.  Crucify  him.  Pilate  still  excused  him,  saying,  J 


64  The  Poor  Man's  Catechism  :  Or, 

find  no  fault  in  him.  They  alleged  that  lie  ought  ta 
die.  because  he  had  made  himself  the  Son' of  God  :  this 
made  Pilate  still  more  fearful  to  put  him  to  death  ;  and 
the  Jews  perceiving  it,  insisted  in  the  last  place,  that 
he  had  made  himself  king,  and  that  every  one  who  does 
so  is  a  rebel  to  Ccesar,  and  that  he  is  no  friend  to 
Ceesar9if  he  dismissed  him.  Imitate  hearing  this,  and 
fearing  they  would  send  an  accusation  against  him  be- 
fore the  Emperor,  at  length,  to  content  them,  condemn- 
ed Jesus  to  be  crucified;  at  the  same  time,  he  washed 
his  hands,  saying,  Jam  innocent  of  the  blood  of  this  just 
man  ;  look  you  to  it ;  and  all  the  people  answered.  Let 
his  blood  fall  upon  us,  and  our  children. 

Thus  Pilate  and  the  Jews  were  both  guilty  of  his 
death :  Pilate  according  to  his  own  words,  I  have  pow- 
er to  crucify  thee,  and  I  have  power  to  release  thee. 
But  the  Jews,  who  betrayed  him  into  Pilate's  hands, 
were  guilty  of  the  greater  sin ;  because  they  knew  more 
of  his  doctrine  and  miracles :  and  the  just  judgment  of 
(rod  soon  after  fell  upon  them  for  it,  in  the  destruction 
of  their  city,  temple  and  nation,  and  an  end  was  put 
to  their  law  and  sacrifices,  by  this  great  Sacrifice  of 
the  Cross,  of  which  the  others  being  types  and  figures, 
must  of  course  cease,  after  they  were  once  fulfilled. 

EXHOR. — Learn  here,  0  Christian,  from  Jesus,  to 
bear  all  calamities  with  his  meekness,  mildness,  and 
patience.  Think  not  you,  who  are  servants,  to  fare 
better  than  your  Master.  Jill  who  live  piously  in  Jesus 
Christ,  shall  suffer  persecution,  2  Tim.  iii.  12.  If  then, 
you  are  slandered  or  belied,  think  of  those  false  accu- 
sations before  Pilate.  If  treated  with  contempt,  and 
below  your  deserts,  think  of  Jesus  and  Barabbas.  If 
reviled,  think  of  his  buffets,  and  of  him  scourged  at 
the  pillar,  and  crowned  with  thorns. 

Let  no  human  respect  biass  you  from  your  duty  with 
Pilate,  or  cause  you  to  betray  the  cause  of  God :  God 
must  be  obeyed  before  man !  O,  how  many  with  him 
are  drawn  away  from  heaven,  through  the  influence  of 
vain  earth!  How  many  from  the  love  of  God,  for  fear 
of  man!  How  many  pawn  their  souls,  lest  their  bodies 
should  suffer !  But  you,  0  Christian?  vemember  the  dif- 


The  Christian  Doctrine  explained.        65 

ference  between  the  judgments  of  God,  and  those  of 
men :  fear  not  man  who  can  only  hurt  the  body ;  rather 
fear  God,  who  can  destroy  both  body  and  soul,  and 
render  them  miserable  in  flames,  for  all  eternity. 

Join  not  with  the  Jews  in  crucifying  Jesus,  like  those 
relapsing  impenitent  sinners,  mentioned  by  the  Apos- 
tle, Heb.  vi.  Who  crucified  to  themselves  again  the  Son 
of  God.  All  who  fall  into  mortal  sin,  and  return  not 
unto  penance,  do  tbehke:  swearers,  blasphemers,  the 
lewd,  the  prophane,  drunkards,  gluttons,  who  make  a 
God  of  their  belly,  following  their  corrupt  nature,  their 
passions  and  vicious  inclinations,  like  the  Jews  or  Hea- 
thens. As  you  see  the  temporal  judgments  fallen  on 
that  reprobate  race,  think  of  those  eternal  judgments 
fallen  on  other  reprobate  sinners,  and  which  wait  OB 
your  sins,  if  not  cancelled  by  timely  repentance 

SECT.  V. 

+, 

Was  crucified,  dead  and  buried. 

{£  TTTHAT  did  they  do  with  Jesus  after  his  sen> 
VV  tence  of  death?  Jl.  He  was  led  away, 
loaded  with  his  cross  to  be  executed  on  Mount  Cal- 
vary ;  but  fainting  under  the  burthen  of  it  on  the  way> 
they  hired  a  man  of  Cirene,  called  Simon,  to  carry  it 
for  him.  Jesus  seeing  the  woman  and  people  that  fbl^ 
lowed  weeping  for  him,  said  to  them,  Daughters  of  Je- 
rusalem, weep  not  for  me,  but  for  yourselves,  and  for 
your  children  ;  for  if  these  things  are  done  in  the  green 
wood,  what  will  be  done  in  the  dry  wood  ?  Q.  What 
was  the  punishment  of  the  cross  ?  .#.  It  was  the  pu- 
nishment of  the  worst  of  malefactors,  the  most  infamous 
and  torturing  death  of  any.  Q.  How  was  he  crucified  ? 
A.  His  hands  and  feet  were  bored  with  nails,  and  fas- 
tened to  the  cross,  and  for  greater  ignominy,  they  cru- 
cified him  between  two  thieves :  while  they  were  cruci- 
fying him,  he  prayed  for  them,  saying,  Father,  forgive 
them,  for  they  know  not  what  they  do.  ^.  Did  the 
thieves  repent,  who  were  crucified  with  him  ?  A.  One 
of  them  repented,  but  the  other  did  not:  he  that  was 

6* 


(>6  Poor  Man's  Catechism :  Or, 

penitent*  rebuked  the  other  for  blaspheming,  and  said 
to  him.  We  indeed  suffer  justly,  but  this  man  hath  do  tie 
no  evil.  Then  he  he  said  to  Jesus,  remember  me,  0 
Lord,  when  tlion  shalt  come  into  thy  kingdom;  and  Je- 
s-us  replied,  This  day  thou  shalt  be  ivith  me  in  paradise. 
Blessed  fruit  of  repentance !  Q.  How  long  did  he 
hang  on  the  cross  ?  Ji.  For  three  hours,  and  then  ex- 
pired. Q  How  did  his  crucifiers  behave  to  him,  whilst 
he  hung  on  the  cross  ?  .#.  The  people  who  were  look- 
ing on,  with  the  chief  of  the  Priests,  the  Scribes,  and 
Ancients,  passed  by  the  cross,  and  reproached  him, 
bidding  him  come  down  from  the  cross  and  save  him- 
self, if  he  were  Christ,  the  king  of  Israel,  and  the  son  of 
God.  The  soldiers  also  insulted  him;  divided  his  gar- 
ments, and  drew  lots  for  his  seamless  coat.  ^.  Where 
was  the  blessed  Virgin  Mary,  his.  mother,  when  he  was- 
crucified  ?  •#.  She,  with  Mary  Magdalen,  and  another, 
called  Mary,  and  John  the  son  of  Zebetfee,  stood  near 
to  the  crros.  Q.  Wha,t  said  Jesus  to  them  ?  A.  To 
his  mother  he  said,  Woman  behold  thy  son.  To  his  dis- 
ciple John,  Behold  thy  mother.  Q.  At  what  hour  was 
Jesus  crucified?  Ji.  About  the  sixth  hour,  or  noon^ 
and  for  three  hours  the  sun  was  darkened,  and  darkness 
covered  the  whole  earth.  Q.  When  did  he  expire,  and 
what  were  his  last  words  ?  .#.  About  the  ninth  hour,, 
or  the  third  after  noon,  he  cried  out  with  a  loud  voice,. 
My  God,  my  God,  why  hast  thou  forsaken  me!  (that  is, 
why  hast  thou  left  me  to  sutler  this  bitter  torment !); 
And  soon  after  he  said,  I  thirst;  and  they  gave  him 
vinegar  and  gall  to  drink.  Having  tasted  of  it,  he  said, 
Jill  is  accomplished;  and  then  with  a  loud  voice,  he 
said,  Father,  into  thy  hands  I  commend  my  spirit ;  and 
bowing  down  his  head,  gave  up  the  ghost.  Q.  What 
happened  at  his  death  ?  *#.  The  earth  trembled,  the 
jocks  were  rent,  the  vail  of  the  temple  was  rent  in  two. 
from  the  top  to  the  bottom,  the  graves  opened,  and  ma- 
ny of  the  dead  rose  up  to  life.  Q.  Did  not  these  pro- 
digies convert  the  Jews?  .#.  The  captain  and  the  sol- 
diers confessed,  Certainly  this  man  was  the  Son  of  God  ; 
and  the  ptople  returned  to  Jerusalem,  knocking  thein- 
breasts :  but  the  nation  in  general  remained  impenitent 


The  Christian  Doctrine  explained.        67 

Q.  What  became  of  the  body  of  Jesus  when  he  was 
dead  ?  A.  It  was  taken  down  the  same  day  from  the 
cross,  and  honourably  buried  by  Nicodemus  and  Joseph 
of  Jlrimat hea,  who  were  his  disciples,  by  a  grant  of  Pi- 
late, in  a  new  monument  which  Joseph  had  made  in  a 
garden  near  to  Mount  Calvary. 

EXHOR. — Place  yourself,  0  Christian,  at  the  foot 
of  the  cross,  and  make  the  following  reflections.  Who 
is  it  that  suffers  ?  God  the  Son  made  man  suffers  and 
dies.  From  whose  hands  doth  he  suffer?  From  all 
sorts  of  people,  from  .the  highest  to  the  lowest ;  from 
Jews  and  Gentiles;  from  friend  and  from  enemy :  put 
not  your  trust  in  man,  who  is  all  deceit;  trust  only  in 
God,  who  is  truth  itself.  What  doth  he  suffer  ?  All 
manner  of  torments ;  he  is  wounded  from  head  to  foot* 
and  at  last  dies  a  most  painful  and  ignominious  death. 
Murmur  not  at  your  afflictions,  but  look  on  the  face  of 
Christ  crucified.  For  whom  doth  he  suffer  ?  For 
you  and  all  mankind,  to  restore  you  to  immortal  happi- 
ness in  the  kingdom  of  heaven.  What  had  become  of 
all  if  he  had  not  died  to  redeem  man  ?  All  had  been 
lost  for  evermore,  like  the  fallen  Angels.  0  what  ingra- 
titude after  all  this,  to  offend  him  ?  How  doth  he  suf- 
fer? With  divine  patience ;  he  murmers  not,  he  com- 
plains not,  as  one  that  is  mute,  not  opening  his  mouth* 
See  you  behave  in  like  manner :  Again  how  doth  he 
suffer?  In  the  height  of  charity,  he  prays  for  his  ene- 
mies ;  he  forgives  those  that  were  tormenting  him  ;  he 
promises  heaven  to  the  penitent  thief;  he  suffers  with, 
the  greatest  meekness,*  when  reviled,  did  not  revile, 
but  took  all  their  mockeries,  insults,  and  reproaches. 
Learn  here  to  do  good  for  evil,  and  to  pray  for  those 
that  persecute  you.^  Learn  how  to  die;  these  were  his 
dying  words,  Father,  into  thy  hands  I  commend  my  spi- 
rit; and  thus  was  obedient  unto  death:  learn  to  live 
the  life  of  Jesus,  if  you  would  die  the  death  of  Jesus ; 
and  let  a  true  love  of  him,  true  contrition  for  sin;  obe- 
dience to  God?  and  resignation  to  his  will,  conduct  you 
to  the  grave. 


68          jT/if  Poor  Man's  Catechism :  Or, 


ART  V.    SECT.  I. 

He   descended  into  Hell,  the  third  day  he  rose  again 
from  the  dead. 


W 

*  v 


HTTHGR  did  our  Sav'our  descend  ?  A.  Into 
that  part  of  hell  called  Limbus  Patrum,  the 
Limbus  of  the  fathers.  Q.  Why  did  he  descend  thi- 
ther ?  Jl.  To  release  the  souls  that  were  there.  (£. 
What  souls  ?  Jl.  Ti.e  souls  of  all  thejust,  patriarchs,  pro- 
phets, and  saints,  who  died  before  our  Saviour's  coming. 
Q.  How  did  he  descend  ?  Jl.  Not  in  weakness  or 
by  force,  like  other  dead,  but  in  power  ;  not  as  a  cap- 
tive, to  be  detained  there  as  others^  but  as  a  conqueror, 
triumphant  over  the  devil,  sin,  and  hell,  and/ree  among 
the  dead.  Psalm  Ixxviii.  4.  as  it  became  the  Son  of  God 
made  man. 

INSTRUC.  —  It  is  an  impious  error  to  believe^  as  some 
do,  that  hell  here  signifies  the  grave,  while  the  fourth 
article  sufficiently  declares  his  death  and  burial  in  the 
grave;  the  fifth  then  saying,  that  he  descended  into 
Kell  informs  us,  that  while  his  body  was  in  the  grave, 
his  soul  departed  elsewhere  ;  not  indeed  into  that  part 
of  hell,  (as  some  still  more  impiously  hold)  where  the 
damned  spirits  suffer  everlasting  torments,  and  depri- 
Tation  of  the  sight  of  God,  since,  as  his  soul  was  ever 
united  to  the  divine  person,  it  could  suffer  no  more  than 
God  could  suffer  in  human  nature  :  as  then  his  body 
was  without  corruption  in  the  g>*ave,  so  his  soul  was 
without  harm  or  blemish  in  hell  :  Thou  wilt  not  leave 
my  soul  in  hell,  nor  wilt  thou  suffer  thy  holy  one  to  see 
corruption,  Psalm  xv.  30.  By  the  hell  then,  to  which 
he  descended,  is  meant,  not  the  place  of  eternal  pain, 
but  the  place  which  detained  for  a  time,  the  souls  of 
those  who  died  in  the  grace  of  God,  from  the  beginning 
of  the  world,  whether  they  had  yet  some  remains  of 
sin  to  expiate;  or  whether  they  were  at  rest  in  Abra- 
ham's bosom,  as  the  scripture  speaks.  All  these  waited 
for  the  Saviour  of  the  world,  to  enter  with  him  into  the 
glory  of  Paradise,  whose  gate  was  shut  against 


The  Christian  Doctrine  explained.          69 

and  his  whole  posterity,  till  the  Redeemer  came.  Nor 
must  we  imagine,  that  he  descended  thither  only  in 
power,  or  that  only  his  power  descended  thither;  but 
nis  soul  itself,  which  was  still  united  to  his  divine  per- 
son, descended  into  hell,  to  shew  the  power  he  had  ob- 
tained, as  man,  by  his  passion  and  death;  that  in  the 
name  of  Jesus  every  knee  might  bow,  not  only  in  hea- 
ven and  upon  earth,  but  even  in  hell  below,  where  he 
released  the  innocent  and  distressed  souls  that  were 
there  detained  until  his  coming. 

EXHOR. — Adore,  O  Christian,  every  mystery  of 
your  Saviour  and  Redeemer;  adore  his  descent  into 
hell,  since  he  descended  into  hell  to  prevent  our  de- 
scending thither  for  the  future ;  in  token  whereof,  the 
souls  ot  the  saints  now  do  not  descend  into  those  lower 
receptacles  of  the  dead,  as  formerly,  but  ascend  to  the 
joys  above.  Go,  however,  in  thought,  into  those  lower 
regions^  and  behold  the  dismal  effects  of  sin.  There 
in  one  part  of  hell,  you  may  see  the  despairing  torment 
of  the  damned  ;  weeping,  mourning,  torture,  deprivation 
of  the  sight  of  God  for  all  eternity.  There,  in  another 
part,  you  may  also  see  the  effects  of  venial  sin  in  pur- 
gatory, which  must  be  blotted  out  by  torments  exceed- 
ing great,  before  those  souls  can  enjoy  the  sight  of 
God.  Repent  then  and  make  your  pardon  secure  here ; 
do  penance  for  what  is  past,  and  with  great  care 
avoid  all  sin  for  the  future,  even  the  least,  that  your 
present  tears  may  prevent  those  future  ones.  The  tears 
of  a  few  moments  here,  may  deliver  your  soul  from 
hell ;  there  your  tears  will  be  eternal,  and  eternally 
unfruitful. 

SECT.  II. 

The  third  day  he  arose  again  from  the  dead. 

$.  T  TOW  long  did  our  Saviour  remain  in  the 
A  JL  sepulchre  ?  Jl.  Part  of  three  days.  Q.  On 
what  day  did  he  rise  again  ?  Jl»  On  the  third  day,  or 
Sunday.  Q.  By  whom  was  his  resurrection  revealed  ? 
A.  By  an  angel.  ^.  Why  did  he  remain  so  long  in 


ro  The  Poor  Man's  Cateclnton :  Or, 

the  grave  ?  »#.  To  shew  that  he  was  truly  dead.  Q. 
Why  did  he  retain  the  print  of  the  nails* 411  his  hands 
and  feet,  and  the  mark  of  the  spear  in  his  side,  after 
his  resurrection.  Jl.  To  shew  that  he  was  risen  again 
in  the  self-same  body  in  which  he  was  crucified ;  and 
that  those  adorable  wounds  might  continually  plead  in 
our  behalf  before  God.  (£.  What  benefit  do  we  reap 
from  his  resurrection  ?  *#.  It  confirms  our  faith  and 
hope,  that  we  shall  also  rise  again.  Q.  To  whom  did 
he  first  appear  ?  £.  The  first  apparition  recorded  in 
scripture,  was  to  Mary  Magdalen  ;  the  second  to  the 
holy  women,  who  came  with  her  to  embalm  his  body  ; 
the  third,  to  St.  Peter  ;  the  fourth,  to  the  two  disciples, 
going  to  Emmaus ;  the  fifth,  to  all  the  apostles  met 
together,  except  St.  Thomas,  who  was  absent;  all 
these  were  upon  the  day  of  his  resurrection.  Q.  Did 
he  appear  at  other  times  ?  Jl.  Many  other  times,  until 
his  ascension.  Q.  What  discourse  had  he  with  them  ? 
Jl.  He  discoursed  of  many  things  concerning  the  king- 
dom of  God. 

INSTRUC-- Jesus  Christ  being  dead  on  the  cross, 
and  his  body  laid  in  the  sepulchre  the  same  day,  which 
was  Friday,  the  Eve  of  the  Jewish  Sabbath,  on  the 
third  day,  which  was  Sunday,  he  arose,  alive  and  glo- 
rious ;  and  the  guards  the  Jews  had  set  about  the  sepul- 
chre, were  struck  as  dead;  there  was  a  terrible  earth- 
quake at  the  time  when  he  arose;  an  Angel  also 
descended  from  heaven,  whose  aspect  was  as  lightning ; 
and  some  of  the  holy  women,  who  came  betimes  in  the 
morning;  to  embalm  his  dead  body,  were  much  surprised 
to  find  the  sepulchre  opened,  and  to  see  Angels  there, 
who  said  to  them,  You  seek  Jesus  of  Nazareth,  who 
was  crucified  ;  he  is  risen  again,  he  is  not  here,  but 
go  tell  his  disciples  and  Peter,  that  he  goes  before  you 
into  Galilee,  there  you  shall  see  him,  as  he  told  you.  St. 
Mark  xvi.  6. 

The  Apostles  had  great  difficulty  to  believe  his 
resurrection,  and  were  not  persuaded  of  it,  till  they 
had  seen  him  with  their  "eyes,  touched  him  with  tnek* 
hands,  and  had  eaten  and  drank  with  him.  He  ap- 
peared to  them  many  times,  during  the  forty  days  be- 


The  Christian  Doctrine  explained.          71 

tween  his  resurrection  and  ascension.  He  gave  them 
instructions  concerning  his  church,  which  the  scripture 
calls  the  kingdom  of  God:  he  gave  them  also  the  power 
of  forgiving  sins,  and  of  working  miracles ;  and  lastly, 
gave  them  a  commission  and  authority  to  go  and  preach 
nis  gospel  to  all  nations  ;  Baptizing  them  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 

We  must  believe  not  only  that  he  is  risen  again,  but 
that  he  raised  himself  to  life  by  his  own  power ;  for  his 
divine  person,  being  united  to  his  body,  and  to  his  soul, 
even  when  they  were  parted  from  each  other  by  death, 
he  therefore  could  when  he  pleased  unite  them  again  5  J 
have  pawer,  said  he,  to  lay  down  my  life,  and  I  have 
power  to  resume  it  again:  as  man,  indeed  God  the 
Father  raised  him  to  life,  and  so  holy  scripture  affirms ; 
but  as  God,  he  raised  himself. 

The  end  of  his  resurrection,  was  first  to  shew  the 
power  and  glory  of  God,  and  his  own  power  and  divi- 
nity ;  and  that  he  might  be  glorified  and  exalted  by  his 
resurrection,  who  had  been  humbled  by  his  passion.  It 
was  also  to  confirm  us  in  the  faith  of  his  doctrine,  and  in 
the  hopes  of  our  own  resurrection ;  that  as  he,  who  was 
dead,  is  risen  again  ;  so  we,  the  members  of  that  body 
whereof  lie  is  head,  shall  one  day  also  .  rise ;  and 
this  by  the  same  power  whereby  he  raised  himself.  Bless- 
ed be  God,  through  whose  abundant  mercy  we  have  this 
lively  hope,  by  the  resurrection  of  Jesus  Christ  from  the 
dead.  1  Peter  i.  3. 

EXHOR.— -In  contemplating  the  resurrection  of  Christ, 
bow  down,  O  Christian,  and  adore  the  infinite  power 
of  God  your  Saviour :  the  Lamb  that  was  slain,  and 
now  risen  again,  is  worthy  to  receive  all  honour,  glory, 
and  benediction  from  all  creatures..  As  he  has  confirm- 
ed his  doctrine  thereby,  see  you  embrace  and  practise 
the  truths  it  teaches;  as  of  obedience,  humility,  pa- 
tience, mortification,  and  penance ;  let  not  your*  faith 
rise  up  in  judgment  against  you.  As  he,  by  rising  from 
the  dead,  has  confirmed  you  in  the  belief  of  your  own 
resurrection,  see  you  render  it  glorious,  as  it  is  now  in 
your  power,  by  seeking  the  things  tnat  are  above,  by 
having  your  conversation  in  heaven,  by  fixing  your 


72  The  Poor  Man's  Catechism  :  Or, 

heart,  where  your  treasure  is.  Jesus  Christ,  your  Re- 
deemer, Saviour,  Mediator,  your  God,  and  final  Beati- 
tude ;  beware  of  being  entangled  in  the  false  and  tran- 
sitory joys  of  this  world.  As  Christ  rose  to  die  no 
more,  rise  you  from  the  death  of  sin,  to  a  life  of  grace, 
to  fall  no  more.  Lead  a  penitential  life  for  what  is 
past,  and  let  sin  have  no  more  power  over  you,  as  death 
now  has  now  no  more  power  over  him. 

ART.  VI. 

He  ascended  into  Heaven,  sits   at  the  right  liand  of 
God  the  Father  Jttmighty. 


Tl^ 

*  * 


HEN  did  our  Saviour  ascend  into  heaven  ? 
«#.  After  he  had  remained  forty  days  with 
his  disciples,  and  confirmed  them  in  the  faith  of  his 
resurrection.  ^.  From  whence  did  he  ascend  ?  A. 
From  the  top  of  Mount  Olivet.  Q.  How  did  he 
ascend  ?  A.  With  hands  lifted  up,  and  blessing  his 
disciples.  Q.  Was  he  carried  up  to  heaven  by  An- 
gels ?  J}.  No  :  being  God  as  well  as  man,  he  raised 
himself  into  heaven  by  his  own  power  and  divinity. 
Q.  Why  did  he  ascend  up  to  heaven  ?  Jl.  To  take 
possession  of  that  state  of  bliss  for  himself  and  us  ;  and 
to  draw  our  hearts  after  him,  by  a  firm  faith  of  his 
doctrine  ;  by  a  stedfast  hope  in  his  promises,  and  a 
true  love  of  him  above  all  things.  Q.  What  is  meant 
by  these  words,  Sits  at  the  right-hand  of  God?  A.  It 
is  a  figurative  expression,  which  imports  the  possession 
of  supreme  power  and  glory  he  has  received  from  the 
Father  :  to  sit  imports  the  stable  possession  and  enjoy- 
ment of  it;  and  the  right-hand  of  God,  denotes  the 
highest  place  of  honour  and  glory  in  heaven  ;  and  sig- 
nifies that  Christ,  as  God,  is  equal  to  the  Father  ;  and 
as  man,  is  in  the  highest  glory  and  happiness  that  hu- 
man nature,  united  to  the  divine  Person,  can  be  raised 
to. 

INSTRUC.  —  Here,  O  Christian,  you  are  taught  to 
believe  the  most  glorious  mystery  of  your  religion, 
which  is  by  St.  Luke  described  after  a  wonderful  man- 


The  Christian  Doctrine  explained.          £  3 

si er.  All  other  mysteries  have  a  relation  to  the  ascen- 
sion, as  to  their  end  5  all  are  perfected  and  completed 
in  this  :  they  begin  from  the  incarnation,  and  conclude 
in  the  ascension.  This  then  is  the  most  complete  and 

tlorious.  Other  mysteries  shew  his  humility  and  con- 
escension ;  but  this  shews  his  supreme  glory  and  di- 
vine majesty. 

Our  blessed  Redeemer  having  consummated  the 
work  of  our  redemption  by  his  death  on  the  cross,  and 
confirmed  it  to  us  by  his  resurrection,  he  then  remain- 
ed forty  days  on  earth  with  his  disciples ;  appearing  to 
them  at  certain  times,  confirming  them  in  their  faith, 
and  discoursing  with  them  of  the  kingdom  of  God, 
and  the  government  of  the  church.  He  had  now  accom- 
plished all,  for  which  his  Father  sent  him  upon  earth; 
nothing  now  remained  out  to  ascend  into  heaven,  to 
take  possession  of  that  blessed  place  of  glory  he  had 
purchased  for  mankind.  He  then  took  his  disciples  un- 
to Mount  Olivet,  to  be  witnesses  of  his  ascension ; 
where  lifting  up  his  hands,  and  blessing  them,  he  was 
elevated  in  their  sight  into  heaven,  arid  they  filled  with 
an  extasy  of  joy  arid  consolation.  Two  Angels  stood 
by  them,  (whom  the  Evangelist  calls  men)  and  said  to 
them,  Ye  men  of  Galilee,  why  stand  you  looking  into 
heaven?  This  Jesus,  who  is  taken  from  you  into 
heaven,  shall  so  come  as  you  have  seen  him  going  into 
heaven,  Acts  i.  11.  which  was  spoken  of  his  second 
coming  to  judgment. 

He  ascends  from  the  top  of  Mount  Olivet,  that 
where  began  his  suffering,  there  should  his  glory  be 
completed.  He  ascends  in  the  sight  of  all  his  disci- 
ples, that  they  should  all  bear  witness,  and  preach  his 
glory  to  an  infidel  world.  He  ascends  triumphant 
over  Satan  and  hell,  leading  in  joy  all  those  blessed 
souls  into  bliss,  who  had  been  deprived  thereof,  even 
from  the  sin  of  Mam  ;  and  thus  he  opens  the  gate  of 
heaven  again  to  exiled  wan.  He  ascends  not  as  Elias9 
carried  up  by  Angelsf  but  by  his  own  power  and  divi- 
nity, true  God  as  well  as  true  man.  He  ascends  ait* 
heaven,  as  the  fittest  place  for  his  glorified  bjdy  and 
as  alsoja  draw  our  hearts  after  him  \  confirming 
t 


74  The  Poor  Man's  Catechism ;  Or, 

us,  by  his  ascension ,  in  the  faith  of  his  doctrine ; 
strengthening  our  hopes  in  his  promises,  attracting  our 
love,  and  inflaming  our  desires  of  enjoying  him ;  ac- 
cording to  that  of  St.  Paul:  Relish  the  things  that 
are  above,  not  those  on  earth.  You  see  the  way  to 
glory  is  to  suffer  for  justice  sake,  like  Christ  himself, 
ivho  was  obedient  and  humble  unto  death,  to  the  death  of 
the  cross,  for  which  God  hath  exalted  him,  St.  Phil, 
ii.  8. 

EXHOH. — As  you,  O  Christian,  are  taught  to  believe 
the  glorious  ascension  of  our  Saviour  into  heaven,  lift 
up  your  eyes  often,  and  your  heart  thither,  where  your 
treasure  is  gone  ;  for  Jesus  is  the  only  treasure  of  a 
Christian's  soul.  As  this  world  is  but  a  banishment, 
heaven  is  your  only  home  ;  there,  says  St.  Paul,  Seek 
the  things  which  are  above.  Jesus  purchased  it  for  you 
at  a  dear  rate,  arid  now  has  taken  possession  of  it  for 
himself,  and  for  us  his  servants  :  for,  as  he  is  man,  he 
is  the  head  of  mankind,  and  we  the  members  ;  and  as 
such,  intitled  to  the  same  glory  with  him,  though  not 
to  an  equal  degree  of  glory  with  him.  Follow  him 
thither  by  a  living,  not  a  dead  faith :  Blessed  are  they 
who  have  not  seen,  and  yet  have  believed.  Follow  him  by 
Lope,  confiding  whollv  in  his  merits,  promises,  and 
grace.  Follow  him  by  charity,  having  your  hearts 
strictly  united  to  him  by  love,  and  your  minds  fixed  on 
him  in  glory.  O  happy  Christian,  who  still  attends  his 
blessed  Redeemer  in  this  vale  of  tears. 

Remember  and  learn  three  lessons,  with  relation  to 
the  three  great  mysteries  of  your  redemption.  1.  Your 
blessed  Saviour  dies  on  the  cross,  to  teach  you  to  die 
to  all  earthly  things,  so  far  as  they  may  prejudice  your 
salvation,  and  that  you  may  not  yield  to  the  tempta- 
tion of  them.  2.  Jesus  rises  again,  to  teach  you  to 
rise  from  the  death  of  sin,  by  penance,  to  the  life  of 
grace,  so  as  to  sin  no  more.  3.  Jesus  ascends  into 
heaven,  to  teach  you,  that  while  your  mortal  body 
lives  on  earth,  you  ought  with  your  heart  to  despise 
what  you  trample  upon  with  your  feet,  and  not  to  be 
in  love,  with  dirt,  with  your  chains  and  banishment; 
but  that  your  thoughts,  wishes,  and  endeavours,  be  em- 


The  Christian  Doctrine  explained.  75 

ployed  in  aspiring  to  a  more  solid  good  ;  according 
to  that  saying :  Let  your  conversation  be  in  heaven,  Phil, 
iii.  £0.  0  let  your  hearts  and  minds  with  Jesus,  dwell 
above  in  everlasting  glory  ! 

ART.  VII.    SECT.  I. 

From  thence,  he.  shall  coine  to  judge  the  quick  and  the 
dead. 

Q.  TTTHAT  is  the  meaning  of  this  article  ?  Ji. 
VV  That  Christ  shall  come  at  the  last  day  from 
heaven,  to  judge  all  men  according  to  their  works. 
Q.  Shall  not  every  one  be  judged  at  his  death?  Jl. 
Certainly  he  shall.  Q.  What  need  then  of  a  general 
judgment?  Jl.  That  man  may  be  judged  not  only  as 
to  soul,  but  body.  Q.  What  else  ?  A.  That  as  Christ 
on  earth  was  rejected  by  many,  he  may  now  be  owned 
and  glorified  before  all  in  heaven,  earth  and  hell ;  this 
to  the  joy  of  the  good,  and  confusion  of  the  wicked. 

INSTRUC. — As  our  Saviour,  at  his  first  coming,  ap- 
peared in  his  mortal  body  to  redeem  and  save  us,  so  at 
his  second  coming,  he  will  appear  in  his  glory  and 
majesty  to  judge  us  ;  and  this  is  therefore  called  the- 
day  of  our  Lord.  There  are  two  days  of  judgment ; 
the  day  of  every  one's  death  is  a  day  "of  judgment  to 
them ;  the  soul  is  no  sooner  departed  from  the  body, 
but  is  immediately  carried  by  the  sentence  of  the  just 
Judge  of  mankind  to  the  place  of  its  deserts.  The 
second,  is  the  great  day  of  general  judgment,  when  all 
mankind  shall  be  judged,  body  and  soul,  and  then 
shall  receive  the  last  and  decisive  sentence  of  salvation 
or  damnation.  The  reasons  for  this  last  and  general 
judgment  are,  1.  That  the  world  may  see  exact  justice 
done  to  every  one ;  that  it  may  see  how  just  God  is  in 
rewarding  the  good,  and  punishing  the  wicked.  £, 
That  as  our  bodies  were  partakers  in  all  the  good  or 
evil  we  have  done,  they  may  eternally  be  partners  in 
the  punishment  or  reward  ;  for  which  reason  the  final 
sentence  cannot  be  pronounced  till  the  body  is  risen 
from  the  dead.  3.  That  as  Christ  on  earth  was  denied 


76  The  Poor  Man's  Catechism:  Or, 

by  many,  he  may  at  the  last  day  be  owned  and  glori- 
fied before  all :  he  will  then  be  confessed  to  be  God 
and  man ;  by  the  good,  to  their  everlasting  comfort, 
and  by  the  wicked,  to  their  great  confusion.  Lastly, 
that  the  providence  of  God  may  be  clearly  manifested 
in  all  his  proceedings  through  time  5  why  he  permitted 
the  good  oftentimes  to  suffer,  and  the  wicked  to  pros- 
per ;  and  then  glory  will  be  given  to  that  divine  pro- 
vidence, which  has  been  the  subject  to  many  of  cont- 
$laint  in  this  life. 

SECT  II. 

f .  TTTHAT  are  the  signs  that  shall  go  before  this 
VV  day  ?•  Jl.  Antichrist  shall  appear  and  seduce 
many.  Q.  Who  will  be  the  precursors  or  forerunners 
of  our  just  Judge?  *#.  Enoch  and  Ellas,  whomre  not 
yet  dead.  Q.  Where  are  they  now  ?  A.  In  some  de> 
jightful  hidden  region ;  as  to  Enoch,  we  know  he  was 
translated  into  Paradise.  Eccl.  xliv.  10.  Q.  What 
will  they  then  do  ?  Jl.  They  will  bring  many  to  re- 
pentance, and  at  last  die  for  their  faith.  Q.  What 
signs  will  immediately  be  before  the  last  day  ?  Jl. 
There  will  be  signs  in  the  sun,  moon,  and  stars,  as 
mentioned  in  holy  writ.  Q.  What  else?  A.  The 
?ign  of  the  cross  shall  be  seen  in  the  heavens,  to  be  a 
comfort  to  the  good,  and  a  terror  to  the  wicked, 

INSTRUC. — Great  and  terrible  signs  will  appear 
before  the  last  day  :  there  will  arise  false  Christs,  and 
false  Prophets,  who  will  do  strange  wonders  and  pro- 
digies, and  seduce  a  great  number  of  souls ;  even  the 
elect  will  but  hardly  escape  their  errors :  but  their 
reign  will  be  but  short,  even  the  great  Antichrist  shall 
reign  but  three  years  and  a  half.  To  balance  this  de- 
solation, Enoch  and  Elias  will  come  again,  and  espouse 
the  cause  of  Christ ;  they  will  oppose  these  diabolical 
teachers,  support  the  good  in  their  faith,  convert  vast 
numbers,  arid  then  they  shall  both  suffer  martyrdom. 

After  that,  there  shall  be  terrible  signs  of  God's 
anger  in  the  sun,  moon,  and  stars  :  the  SUQ  and  mooa 
shall  be  darkened,  the  stars  change  their  places,  all  na- 
ture be  overturned,  and  the  whole  world  destroyed  by  a 


The  Christian  Doctrine  explained.  n 

prodigious  raging  fire.  The  sign  of  the  Son  of  Man  (the 
cross)  shall  appear  in  the  heavens,  to  the  great  confu- 
sion of  the  Jews,  who  crucified  him;  to  the  confusion 
of  the  infidels,  who  refused  to  believe  him;  to  the  con- 
fusion of  heretics,  who  persecuted  his  church ;  to  the 
confusion  of  those,  who  by  their  bad  morals  brought  a 
scandal  upon  his  religion :  but  to  the  everlasting  joy 
and  glory  of  those  who  professed  and  glorified  him  in 
their  lives  and  actions.  Sweet  Jesus  !  grant  us  all 
perseverance  in  thy  holy  church  and  religion,  that  we, 
with  the  just,  may  with  confidence  lift  up  our  minds 
and  hearts  to  thee,  amidst  the  terrors  of  that  dreadful 
day. 

SECT.  III. 

Q.  YrffHAT  will  follow  after  these  signs  ?  A.  The 
Son  of  Man  shall  appear  in  great  power  and 
majesty,  in  all  the  glory  of  God  incarnate.  Q.  What 
will  then  follow  ?  *#.  He  will  send  his  angels  with  a 
trumpet,  to  summon  all  to  judgment.  Q,  What  exa- 
mine will  be  made  there?  Jl.  The  examine  of  our  whole 
lives,  even  of  the  most  secret  thoughts  and  actions.  Q. 
Who  is  to  be  the  judge  ?  Jl.  Christ,  who  is  both  God 
and  man.  Q.  Who  will  be  our  accusers  ?  A.  The 
Devils  and  our  own  guilty  consciences. 

INSTRUC. — After  all  things  foretold  by  Christ  and 
the  Prophets  have  been  completed,  then  shall  our  Sa- 
viour, who  by  the  Father  is  appointed  Judge  of  the 
living  and  the  dead,  be  seen  in  the  clouds,  coming  with 
great  power  and  majesty  to  judgment.  He  shall  send 
forth  an  Angel  with  a  trumpet,  and  a  loud  voice,  that 
will  be  heard  from  the  highest  heaven  to  the  lowest  helly 
from  the  remotest  land  to  the  deepest  sea,  and  all  the 
dead  in  their  monuments  shall  hear  the  voice  of  the 
Son  of  God  ;  and  by  the  administration  of  Angels,  shall 
awake  in  the  dust,  arise  and  come  to  judgment;  none 
excepted,  not  even  the  least  infants  ^  all  shall  rise  again, 
from  ddam,  to  the  last  that  shall  be  born  of  JMam^ 
Then  judgment  shall  begin;  the  books  will  be  opened^ 
and  the  whole  life  of  man  xvill  be  displayed  to  the* 


78  The  Poor  Man's  Catechism :  Or, 

whole  world.  This  account  will  he  from  the  first  use  of 
reason  to  the  last  life  :  all  our  thoughts,  words,  and 
actions,  will  he  brought  to  light ;  all  our  good  ones,  and 
all  our  had  ones.  All  our  hidden  sins,  arid  all  the  sins 
we  have  caused  in  others :  all  the  gifts,  and  all  the  ta- 
lents of  grace  we  have  received,  and  how  we  managed 
them.  Every  one  will  be  examined  concerning  his  state 
of  life,  office,  and  obligations, 

But  this  is  what  will  make  judgment  the  most  ter- 
rible, because  God  is  Judge  ;  Jesus  Christ,  true  God 
and  man.  A  judge  infinitely  knowing,  whom  we  can- 
not deceive;  infinitely  powerful,  whom  we  cannot 
resist;  infinitely  just,  whom  we  cannot  bribe;  and  of 
supreme  authority,  from  whose  sentence  there  is  no 
appeal. 

And  who  are  those  that  will  come  against  us  as  wit- 
nesses to  accuse  us,  but  the  Devil  and  our  own  guilty 
consciences  ?  He  was  our  enemy  while  living,  in 
tempting  and  overcoming  us  ;  so  will  he  be  our  enemy 
at  the  last  day,  to  bear  witness  of  our  sins,  and  to  in- 
volve us  in  the  like  punishment  with  himself:  our 
very  consciences  will  rise  against  us,  by  the  decree  of 
%the  Almighty  ;  I  will  convince  yo^  anA  set  you  before 
your  own  face.  We  ourselves  then  shall  be  witnesses 
against  ourselves;  wre  shall  be  self-condemned,  and 
be  forced  to  say,  By  the  just  judgment  of  God  I  am 
condemned. 

SECT.  IV. 

Q.  "VIJTHAT  will  the  sentence  be  in  favor  of  the 
*  *  good  ?  A.  Come  ye  blessed  of  my  Father, 
receive  the  kingdom  prepared  for  you  from  the  foun- 
dation of  the  world,  (?.  What  will  be  the  sentence 
of  the  wicked  ?  A.  Depart  from  me,  ye  cursed,  into 
everlasting  fire,  prepared  for  the  Devil  and  his  Angels. 
Q.  Who  will  pronounce  this  sentence  ?  A.  God  him- 
self, who  is  an  unchangeable  Being,  unalterable  in  his 
words;  his  truth  shall  remain  for  ever;  heaven  and 
earth  may  pass  away,  but  his  word  never  shall.  Q. 
After  this  sentence,  what  will  become  of  the  damned  ? 


The  Christian  Doctrine  explained.  79 

A.  They  shall  go  into  eternal  punishment.  Q.  What 
will  become  of  the  just  ?  A.  They  shall  go  unto  eter- 
nal life.  Q.  What  is  meant  by  the  quick  and  the 
dead  ?  A.  By  the  quick,  all  that  shall  be  living  at  the 
time  of  his  coming,  (who  nevertheless  shall  all  once 
die,  when  the  world  will  be  destroyed,)  by  the  dead, 
all  that  have  died  from  Adam  to  that  day. 

INSTRUC. — This  sentence  of  happiness  will  be  so 
joyful  to  the  elect,  that  no  tongue  of  man  or  angel  is 
able  to  express  it;  and  will  be  the  blessed  effect  of 
those  good  works  they  did  while  living  ;  Come  ye  bles- 
sed of  my  Father,  receive  the  kingdom  prepared  for 
you  from  the  foundation  of  the  world  ;  because  when  I 
was  hungry ',  you  gave  me  to  eat ;  when  I  was  thirsty, 
you  gave  me  to  drink,  &c.  and  the  more  they  did  of 
these  good  works,  the  more  glory  they  will  have  :  hap- 
py soul  that  is  called  by  God  from  labour  to  rest  ;  from 
the  valley  of  tears  to  the  greatest  joy,  and  from  all 
misery  to  everlasting  happiness  !  Possess  the  kingdom : 
what  is  this  kingdom,  but  to  have  the  clear  sight  and 
enjoyment  of  God,  and  his  happiness  forever;  to  be 
united  to  God,  and  to  be  one  with  him  in  eternal  glory? 
But  O  sentence  of  the  reprobate  !  Depart  ye  cursed ! 
Depart  from  God  •  from  heaven  !  never  to  see  God, 
or  to  enter  into  the  company  of  the  blessed !  T  his  is 
that  hell  of  hells  which  is  called  the  pain  of  loss.  Now, 
not  only  to  lose  all  good,  but  sink  into  an  'abyss  of 
everlasting  torments,  without  hope  of  comfort,  is  the 
pain  of  sense,  which  the  very  worst  of  sinners  cannot 
firmly  believe  without  trembling  5  but  when  this  is  ad- 
ded, everlasting  fire,  it  both  makes  it  inconceivable  and 
inexpressible  :  yet  this  Eternity  of  pains  we  have  from, 
the  mouth  of  God,  who  is  truth  itself,  and  knows  all 
things  as  they  are  in  truth.  When  sentence  is  thus 
passed  upon  all  mankind,  the  damned  will  go  to  the 
place  of  their  torment,  which  is  hell ;  the  blessed  to  the 
abode  of  their  happiness,  which  is  heaven,  the  celestial 
paradise.  O  tremendous  sentence,  which  determines 
our  lot  for  eternity ! 

EXHOR.—- Adore  now  your  blessed  Redeemer,  who 
will  one  day  become  our  Judge,.    O  make  him 


80  The  Poor  Marts  Catechism :  Or, 

what  he  alwavs  desires  to  be,  by  virtue,  and  a  good 
life,  a  merciful  Saviour  to  you:  live  so  now,  that  jo j 
may  appear  in  your  countenance  at  that  day.  Abhor 
your  past  sins,  which  will,  if  n  >t  rer-eated  for,  turn 
him  from  mercy  to  wrath  and  indignation  against  you. 
Prepare  yourself  with  all  your  might,  to  give  a  good 
account  of  death.  Judge  yourself  now,  that  you  may 
not  then  be  judged  ;  confess  jour  sins  now,  as  if  you 
were  before  him  with  the  same  humility  and  truth  as 
you  would  confess  them  at  judgment.  0  what  sorrow, 
what  contrition,  what  good  purposes  would  you  not  then 
have  ?  Glorify  him  now  by  your  good  worKs,  that  you 
may  then  receive  a  crown. 

Remember  thy  last  end :  place  daily  before  your  eyes 
those  signs,  those  terrors,  that  will  forerun  'that  day. 
As  often  as  you  hear  or  see  any  convulsions  in  nature, 
as  winds,  storms,  thunders  and  lightnings  5  O  think 
well  of  those  last  and  terrible  convulsions,  which  will 
subvert  the  whole  earth :  you  tremble  to  see  even  a 
single  house  on  fire;  O  tremble  to  behold  in  mind  the 
whole  earth  in  a  conflragration.  Be  ready  now  to  hear 
the  voice  of  God  :  ari^e  and  do  penance,  that  you  may 
hear  it  to  your  everlasting  comfort :  arise  and  come  to 
judgment. 

O  what  will  then  have  been  the  life  of  worldlings  ? 
What  will  have  been  their  riches,  honours,  pleasures  ? 
No  more  than  an  empty  dream,  or  bubble  upon  the 
water :  so  it  will  seem  to  themselves,  the  moment 
that  death  surprizes,  judgment  seizes,  ami  eternity 
awakens  them.  O  my  soul,  repent  now,  and  here  put 
a  stop  5  increase  no  longer  that  terrible  account,  which 
must  be  given  to  an  all-seeing,  all-powerful,  and  just 
Judge.  Make  amends  now  for  the  injuries  done  by 
your  sins,  by  such  good  works. as  will  both  satisfy  for 
them,  and  sign  your  glory,  viz.  charities  to  the  poory. 
and  acts  of  penance  to  yourself.  Strive  now  to  gain 
that  blessing  which  will  be  pronounced  in  favour  of  the 
elect:  Come  ye  blessed,  &c.  It  is  altogether  in  your 
power  at  present ;  and  if,  alas !  you  shall  hear  the  re- 
verse, who  can  you  blame  but  yourself?  God  gives 
you  time,  help,  arid  grace.,  to  save  yourself;  he  is  now 


The  Christian  Doctrine  explained.  81 

always  with  you ;  and  if,  after  all  his  favors,  you  de- 
spise and  forsake  him,  wonder  not,  if  he  should  forsake 
you ;  wonder  not,  if  he  should  say  to  you  as  to  the  un- 
grateful Jews,  /  will  go  and  you  shall  seek  me,  and  you 
die  in  your  sins.  O  think  what  a  terrible  thing  it  is, 
to  lose  God  and  all  good !  What  a  torment  to  suffer 
fire  !  What  despair,  to  endure  it  without  end !  Remem- 
ber thy  last  things,  and  thou  shall  never  sin. 

ART.  VIII. 

I  believe  in  the  Holy  Ghost. 

Q.  WHO  is  the  Holy  Ghost  ?  A.  The  Third  Per, 
son  of  the  Blessed  Trinity.  Q.  From  whom, 
does  he  proceed  ?  A.  From  the  Father  and  the  Son., 
by  love.  Q.  Is  he  equal  with  them  ?  A.  Yes,  he  is  the 
same  Lord  and  God  as  they  are,  and  has  the  same 
divine  perfections.  Q.  Why  is  he  called  the  enliven- 
ing spirit  ?  A.  Because  he  gives  life  to  all  our  actions, 
and  inspires  us  by  his  grace  to  all  good.  Q.  In  what 
form  has  he  appeared?  A.  In  the  form  of  a  dove,  in  the 
form  of  a  bright  cloud,  and  the  shape  of  fiery  tongues. 
Q.  How  many  are  the  special  gifts  of  the  Holy  Ghost? 
A.  Seven ;  Wisdom,  Understanding,  Counsel,  Forti- 
tude, Knowledge,  Piety,  and  the  Fear  of  our  Lord. 

INSTRUC- — As  in  the  first  article  we  are  taught  what" 
we  are  to  believe  of  God  the  Father,  and  of  tlie  crea- 
tion ;  and  in  the  six  following,  what  we  are  to  believe 
of  God  the  Son  made  man,  and  all  the  mysteries  re- 
lating to  our  redemption;  so  in  the  present  article  is- 
declared  what  we  are  to  believe  of  God  the  Holy  Ghost. 

St.  Paul  insinuates  how  necessary  it  is  to  be  well 
instructed  in  this  matter;  for  when  he  came  to  Ephe- 
sus,  and  found  certain  disciples,  he  said  to  them,  Have 
you  received  the  Holy  Ghost  2  and  they  said,  Wz  have 
not  so  much  as  heard  if  there  be  a  Holy  Ghost ;  he  re- 
plied, In  whom  are  you  then  baptized?  Acts  xix.  2. 
As  if  he  said,  What  can  your  baptism  avail,  if  you 
have  not  heard  of  the  Holy  Ghost,  and  do  not  believe 
ift  him,  in  whom  all  Christians  are  baptized?  and  by 


8£  The  Poor  Marts  Catechism  :  Or, 

whom  all  are  confirmed  and  strengthened  in  their 
faith. 

It  is  not  enough  then  to  believe  in  the  Father  and 
Son,  unless  we  also  believe  in  the  Holy  Ghost:  so  the 
Creed,  having  taught  us  to  profess  our  belief  of  the  Fa- 
ther, who  is  the  first  Person,  and  of  the  Son,  who  is 
the  second  Person,  here  teaches  us  to  profess  our  be- 
lief of  the  Holy  Ghost,  who  is  the  third  Person.  We 
must  believe  that  he  is  a  distinct  Person  from  the  Fa- 
ther and  the  Son,  and  proceeds  from  both,  and  is  the 
same  God  with  them,  as  is  clear  in  holy  writ ;  There 
are  three  that  give  testimony  in  Iieaven,  the  Father,  the 
Word,  and  the  Holy  Ghost,  and  these  three  are  one,  1 
John  v.  7.  one  God,  having  the  self-same  divine  nature. 
He  proceeds  both  from  the  Father  and  the  Son,  by  the 
mutual  love  of  both  ;  and  therefore  is  termed  love :  the 
love  of  the  Father  and  the  Son.  He  is  co-fternal  and 
consubstantial  with  them.  He  is  also  termed  the  en- 
livening Spirit,  because  he  inspires  the  soul  by  grace, 
and  gives  life  to  all  our  good  actions,  according  to  that; 
The  charity  of  God  is  poured  out  in  owr  hearts  by  the, 
Holy  Ghost,  who  is  given  to  us,  Rom.  v.  5.  This  holy 
Spirit  was  infused  into  our  souls  in  baptism,  and  still 
in  a  more  special  manner  in  confirmation.  It  is  through 
him  we  work  all  good,  he  is  the  divine  Iove5  that  gives 
life  to  every  soul. 

The  Holy  Ghost  is  a  pure  spirit,  yet  he  has  appeared 
several  times  in  divers  foruis,  to  represent  therein  the 
many  effects  he  works  in  our  souls  :  he  appeared  at 
our  Saviour's  baptism  in  the  form  of  a  dove,  to  signify 
that  baptism  makes  us  pure  and  innocent  as  doves :  he 
appeared  to  the  Apostles  in  tongues  of  fire;  to  signify 
that  by  their  tongues,  by  their  zeal  and  preaching,  the 
world  was  to  be  converted  :  he  appeared  in  a  bright 
cloud  at  the  transfiguration  of  our  Saviour,  to  teach  us 
that  in  paradise  we  shall  be  encompassed  in  glory. 
But  these  corporeal  forms  themselves  were  not  the  Ho- 
ly Ghost,  but  only  figures,  to  signify  that  he  was  there 
present  to  produce  such  effects. 

There  are  seven  special  gifts  of  the  Holy  Ghost 
Numbered  by  the  prophet  Isaiah,  Wisdom,  whicfi  directs 


The  Christian  Doctrine  explained.          83 

our  actions  to  the  last  end ;  Understanding,  which  pe- 
netrates the  mysteries  of  faith :  Counsel,  which  disco- 
vers the  snares  of  the  devil ;  Fortitude,  which  over- 
comes all  temptations,  especially  where  life  is  at  stake : 
Knowledge,  by  which  we  discern  the  will  of  God ; 
Piety,  which  prompts  us  to  put  it  in  execution ;  Fear 
of  our  Lord,  which  bridles  us  from  sin.  These  are  the 
effects  of  the  divine  love  and  gifts  ef  the  Holy  Ghost, 
who  is  termed  the  gift  of  God,  because  all  his  gifts 
proceed  through  love,  and  are  comfortable  marks  and 
arguments  that  he  dwells  in  cur  souls  by  grace,  by  which 
he  lives  in  us,  and  we  in  him. 

By  these  seven  gifts  of  the  Holy  Ghost,  our  souls 
are  so  disposed,  as  to  be  easily  moved  by  the  impulse 
of  the  Holy  Ghost,  to  put  in  practice  every  command 
of  God,  and  every  counsel  which  is  necessary  to  our 
eternal  good,  especially  the  eight  beatitudes^  which 
are  so  many  steps  by  which  we  ascend  unto  eternal 
beautitude. 

EXHOR. — Bow  down,  O  my  soul,  and  adore  the  per- 
son of  the  Holy  Ghost :  adore  him  as  your  Gcd  5  one 
God  with  the  Father  and  the  Son.  •  Prepare  your  heart 
by  love  to  receive  him  into  it :  harbour  &Gt  there  the 
inordinate  love  of  the  world;  for  if  you  do,  the  Holy 
Ghost,  who  is  the  love  of  the  Father  and  the  Son,  will 
not  abide  in  you.  Oh !  how  often  have  you  banished 
this  love  out  of  your  soul  by  mortal  sin?  Remember, 
that  by  baptism  you  are  become  Christians,  and  as 
such  are  the  temple  of  God ;  if  any  of  you  violate  the, 
temple  of  God,  (by  sin)  him  will  God  destroy ;  1  Cor. 
iii.  17.  for  the  temple  of  God  is  holy,  which  you  are, 
sanctified  by  the  Holy  Ghost.  0  what  a  blessing  it  is 
to  be  thus  honoured  by  God,  to  be  even  in  this  life  pos- 
sessed by  God  and  his  holy  Spirit,  and  to  have  him 
reigning  in  our  hearts,  by  the  infusion  of  all  grace  !  But 
O  what  a  misery  to  a  believing  Christian,  to  abandon 
his  happiness,  to  banish  God  out  of  his  heart,  and  to  ad- 
mit the  Devil  into  it :  this  you  do  as  often  as  you  of- 
fend him  by  mortal  sin. 

As  the  Holy  Ghost  is  the  life  of  your  soul,  as  he  has 
infused  all  graces  into  you,  make  them  not  void,  but 


S4  The  Poor  Harts   Catechism  i    #r, 

work  according  to  .what  you  have  received,  and  im- 
prove the  graces  lie  has  bestowed  upon  you  :  let  divine 
Wisdom  direct  your  life  and  actions  to  the  glory  of 
God,  and  your  own  salvation :  let  Understanding  keep 
you  in  due  submission  to  your  faith  :  let  Counsel  warn 
you  against  the  deceits  of  the  world  and  the  devil :  let 
Fortitude  be  your  armour  against  all  persecution,  and 
teach  you  to  despise  all  dangers  for  the  love  of  God : 
let  Knowledge  lead  you  in  all  things,  to  know  and  ful- 
fil the  will  of  God:  let  Piety  spur  you  on  to  the  per- 
formance of  all  your  devotion :  let  Fear  keep  you  in, 
the  way  of  God's  commandments,  the  accomplishing 
whereof  is  the  sure  path  to  life  eternal.  Come,  Holy 
Ghost,  inflame  my  heart  with  the  love  of  God,  and  may 
this  love  be  never  extinguished  in  me,  but  abide  in  my 
soul  for  all  eternity. 

ART.  IX.  SECT.  I. 

I  believe  in  the  Holy  Catholick  Church^  the  communion  of 
Saints. 

Q.  T17HAT  understand  you  by  this  article  ?  A. 
•  *  That  Christ  established  a  Church  on  earth, 
that  this  Church  is  but  one,  and  that  we  are  bound  to 
believe  her  in  all  things  belonging  to  faith.  Q.  What 
is  the  Church  ?  A.  It  is  the  congregation  of  all  the 
faithful  under  Jesus  Christ  their  invisible  Head,  and 
his  Vicar  on  earth  the  Pope.  Q.  Is  the  Chruch  visi- 
ble? A.  Yes  it  is,  always  was,  and  always  will  be. 
Q.  How  long  will  it  last  ?  A.  As  it  began  with  Christ^ 
it  shall  last  to  the  end  of  the  world. 

INSTRUC. — As  then  this  is  an  article  of  our  Creed, 
it  is  a  point  of  the  Christian  faith,  and  we  are  as  well 
bound  to  believe  it  as  the  foregoing  articles ;  the 
Church,  which  we  believe,  being  established  by  Christ,, 
propagated  by  the  Apostles,  and  their  successors,  and 
supported  not  by  human,  but  by  divine  power.  The 
Church,  which  is  the  object  of  our  faith,  is  not  made  by 
the  hands  of  men,  but  is  a  congregation  of  believing 
who  are  called  to  it  by  grace,  all  concurring: 


The  Christian  Doctrine  explained.          8£ 

in  the  same  faith.  The  whole  Church  is  composed  of 
the  pastors  and* people:  among  the  pastors  there  is  a 
hierarchy,  as  among  the  angels,  consisting  of  bishops, 
priests,  and  deacons,  instituted  by  Christ:  but  of  all 
the  apostles  and  bishops,  St.  Peter  was  the  head,  to 
whom  were  given  the  keys  of  th'e  kingdom  of  heaven, 
with  a  commission  to  feed  the  whole  flock,  both  the 
lambs  and  the  sheep :  and  as  the  bishops  of  Rome  are 
St.  Peter's  successors,  they  inherit  his  privilege  and 
power,  and  hence  are  supreme  Heads  of  the  Churcll 
under  Christ,  who  is  supreme  Head  of  all. 

To  believe  the  Holy  Catholick  Church,  is  not  only 
to  believe  there  was  such  a  Church  in  times  past,  or 
will  be  in  time  to  come,  but  that  there  is  such  a  Churcll 
now,  and  always  existing,  which  we  are  bound  to  be- 
lieve, hear,  and  obey,  in  all  things  belonging  to  faith  : 
those  who  submit  not  to  her  doctrine  and  authority, 
are  all  out  of  her  communion  ;  as  Pagans,  Infidelsj . 
Turks,  Jews,  Heretics,  and  Schismatics. 

The  Church  is  called  the  body  of  Christ,  Ephes.  i. 
23.  because  he  is  the  principal  Head  of  it.  It  is  called 
the  Spouse  of  Christ,  because  it  is  a  glorious  Church, 
without  spot :  it  is  called  the  Flock  or  Fold  of  Christ9 
because  he  is  the  Shepherd  of  it :  it  is  called  the  HOUS& 
of  God,  because  it  was  built  by  Christ,  and  that^jpon  a 
rock,  proof  against  all  the  swelling  waves  and  storms 
of  persecutions ;  even  the  gates  of  hell  shall  not  pre- 
vail against  it :  it  is  represented  in  holy  writ  as  a  city 
seated  upon'  a  high  mountain,  which  cannot  be  hid : 
its  Apostles  are  the  lights  of  the  world ;  its  members 
have  never  ceased  openly  and  loudly  to  teach  and 
profess  their  faith:  hence  this  true  Catholick  Church 
must  be  ever  visible  and  conspicuous  to  ail  those  who 
desire  to  know  it. 

SECT.  II. 

Marks  of  the  true  Church. 

Qt  TTTH AT  are  the  marks  by  which  the  true  Church 
V V    may  be  known  ?  A.  By  its  Unity  in  faith :  by 


86  The  Poor  Man's  Catechism  :  Or, 

its  Sanctity :  by  its  title  of  Catholick :  by  the  Apostoli- 
cal succession  of  its  pastors :  the  true  Church  is  One, 
Ho! if,  Catholick.  and  Apostolical.  Q.  Is  the  Church 
infallible?  Jl.  Yes,  the  Church  is  infallible,  by  virtue 
of  the  promises  of  Christ,  as  to  all  articles  of  faith, 
which  she  holds,  or  'has  determined  against  heretics, 
who  have  oppt  sed  her  in  all  ages. 

INSTRUC. — These  are  the  true  marks  of  God's 
Church,  by  which  it  is  distinguished  from  all  heretical 
and  schismatical  congregations.  Christ  our  Lord  esta- 
blished but  one  people,  and  taught  but  one  doctrine  on* 
ly :  his  Apostles  taught  no  other  ;  his  Church  professes 
but  one  Lord,  one  faith,  one  baptism.  Now,  those  who 
are  divided  from  her,  and  even  among  themselves  in 
faith  and  communion,  cannot  be  said  to  have  unity  in 
faith,  and  to  be- one  people,  onefold:  and  by  conse- 
quence cannot  be  members  of  the  Church  of  God :  but 
as  to  those  who  belong  to  this  Church,  it  may  easily  be 
observed,  that  although  the\  are  of  different  tempers 
and  genius,  though  of  different  nations  and  widely  dis- 
tant from  one  another,  and  very  often  disagreeing  about 
their  temporal  interests;  yet  if  they  are  questioned  about 
their  faith,  they  will  all  to  a  man  profess  oiie  and  the 
same,  the  same  sacraments  and  sacrifice,  the  same 
principles  of  religion;  all  own  the  Bishop  of  Rome,  the 
successor  of  St.  Peter,  to  be  the  supreme  Head  of  the 
Church  IH  spirituals,  all  profess  obedience  to  him. 

2.  The  Church  of  God  is  holy;  sanctity  is  her  dis- 
tinguishing character;  holy  in  her  first  founder  and 
head  Christ  Jesus  :  holy  in  her  faith,  morals,  and  dis- 
cipline :  holy  in  her  faith,  which  keeps  us  in  true  hu- 
mility and  submission  to  God :  holy  in  her  moral  doc- 
trine, which  teaches  us  to  be  holy  in  our  lives  and 
manners :  holy  in  her  discipline,  which  restrains  vice, 
and  promotes  regularity  both  in  the  clergy  and  laity: 
holy  in  her  sacraments,  which  are  the  means  of  sanc- 
tifying grace.  O  how  many  millions  of  saints,  martyrs, 
confessors,  holy  virgins,  has  she  produced,  who  have 
in  all  ages  been  eminent  for  sanctity  ?  What  are  all 
her  fasts,  canonical  hours  of  prayer,  penance,  and  mor- 
tifications, but  the  means  to  subdue  corrupt  nature,  to 


The  Christian  Doctrine  explained.  87 

attain  sanctity,  and  promote  virtue  ?  And  where  are 
these  things  put  in  practice,  hut  by  those  who  belong 
to  the  Holy  Catholick  Church  ?  And  though  there  are 
bad  in  the  Church  as  well  as  good,  the  bad  do  not  abate 
or  take  off  from  the  sanctity  she  teaches :  for  tftese  are 
only  permitted  to  grow,  as  cockle  among  the  good 
"wheat,  till  death,  in  hopes  of  their  conversion.  Now, 
it  is  very  necessarv  that  we  should  believe  the  Church 
to  be  ever  holy,  and  that  we  may  never  imagine  any 
reason  for  deserting  its  communion. 

3.  The  Church  of  Christ  is  catholick  or  universal, 
and  this  both  as  to  time  and  place.     I.  As  to  time*  it 
began  with  Christ,  and  will  last  to  the  end  of  the  world; 
there  is  no  other  church  to  come  after  it,  no  other  re- 
ligion, no  other  gospel,  no  other  reformation  but  what 
is  to  be  effected  by  this  Church :  then  as  to  place,  her. 
faith  has,  and  will  be  dispersed  into  all  parts  of  the 
earth,  according  to  that,  Go  teach  all  nations,  preach 
the  gospel  to  every  creature:   whereas  all  those  sects 
which  went  out  from  her,  have  in  time  almost  dwin- 
dled to  nothing;  and  are  ever  confined  to  some  one 
corner  of  the  earth.     Her  very  enemies  acknowledge 
her  to  be  of  greater  extent  by  far  than  any  sect  in  the 
\yhole  world  is :  and  as  to  the  title  of  Catholick,  this  so 
clearly  belongs  to  her,  that  no  other  dares  lav  claim 
to  it. 

4.  The  Church  of  Christ  is  apostolical.     The  true 
Church  must  needs  be  very  ancient,  even  as  ancient 
as  the  days  of  Christ  and  his  Apostles,  because  it  was 
founded  by  Christ,  and  planted  by  the  Apostles,  and 
received  his  doctrine  from  them.     The  doctrine  of  the 
Catholick  Church  is  not  new,  nor  sprung  up  since  the 
time  of  the  Apostles,  because  she  believes  nothing  as 
matter  of  faith,  but  what  was  clearly  the  belief  and 
tradition  of  all  ages  before,  up  to  the  Apostles  ;  and  has 
condemned  all  innovations  Drought  in  by  heretics.     If 
she  has  deserted  the  ancient  doctrine  of  the  Apostles, 
and   has  fallen  into  errors,  I  desire  to  know   when, 
where,  and  by  whom,  those  errors  were  broached  ?  by 
what  Council  was  she  condemned  ?  what  Fathers  wrote 
against  her  doctrine  ?  from  what  Church  more  ancient 


88          .  The  Poor  Marts  Catechism:  Or, 

than  herself  did  she  depart?  Again,  that  must  needs 
be  the  Apostolical  Church,  whose  pastors  have,  in  all 
ages,  since  the  Apostles,  been  lawfully  ordained  by 
those,  who,  in  like  mariner,  were  lawfully  ordained 
before  l&em,  for  such  only  succeed  the  Apostles,  and 
have  the  spiritual  power,  which  can  be  conveyed  down 
to  us  by  no  ether  hands.  And  who  can  shew  a  succes- 
sion of  pastors  up  to  the  apostles,  but  the  holy  Catholick 
Church  ?  As  to  other  sects,  they  own  that  for  many 
ages  there  were  neither  pastors  nor  people  of  their  com- 
munion and  belief  tojbe  found  over  the  whole  earth. 

Lastly  the  Church  that  was  founded  by  Christ  must 
certainly  be  infallible  in  all  her  decisions  of  faith  and 
doctrine :  for  though  this  Church  is  composed  of  men 
who  are  by  nature  fallible,  yet  because  Christ  promis- 
ed that  he  will  be  with  her  at  ail  times  to  the  end  of  the 
world,  Matt,  xxviii.  That  the  Holy  Ghost,  the  Spirit  of 
Trutn,  shall  teach  her  all  truth,  and  abide  with  her  for- 
ever, John  xiv.  and  xvi.  That  the  gates  of  hell  shall  not 
prevail  against  her,  Matt.  xvi.  we  may  rest  secure 
Upon  these  infallible  promises  of  Christ,  without  enqui- 
ring where,  or  in  what  particular  men  the  infallibility 
is  lodged,  that  God  will  never  permit  his  Church  to  err, 
to  the  end  of  the  world ;  and  she  may  securely  say  in 
all  her  decisions  of  faith,  with  the  first  council  held  at 
Jerusalem,  It  hath  seemed  good  to  the  Holy  Ghost  and 
to  us,  Acts  xv.  28.  But  if  the  Church  by  our  Saviour 
established,  has  never  erred,  and  it  is  a  fact  undoubted, 
that  Catholicks  in  no  time  past,  did  ever  leave  the  com- 
munion of  that  Church  which  was  by  him*  founded,  and 
that  all  other  sects  left  them,  hence  it  is  easy  to  see 
which  is  the  right  way. 

SECT.  III. 

The  communion  of  saints. 

Q.     TTTHAT  is  meant  by  this  article  ?    A.  That  the 
VV     faithful  on  earth,  do  all  communicate  or  par- 
take of  another's  prayers  and  good  works.     Q.  What 
else  ?    *#.  The  faithful  on  earth  communicate  with  the 


The  Christian  Doctrine  explained.  89 

saints  and  angels  in  heaven.  Q.  Do  the  bad  who  are 
in  the  communion  of  the  Church  reap  any  benefit  from, 
the  prayers  of  the  faithful  ?  Jl.  They  do  very  often  by 
this  means  obtain  the  grace  of  a  conversion.  Q.  Have 
the  souls  in  purgatory  any  benefit  by  the  suffrages  of 
the  Church?  Jl.  They  have  because  they  are  still 
members  with  us  of  the  same  mystical  body,  under  the 
same  head  Christ  Jesus.  Q.  Who  are  they  who  par- 
take not  of  her  communion.  Jl.  Excommunicated  per- 
sons; as  also  Pagans,  Jews,  Heretics,  and  Schis- 
matics. 

INSTRUC. — This  part  of  the  ninth  article  expresses 
that  strict  'union  and  communication   between  all  the 
parts  of  the  Church,  who  are  all  united  in  one  faith,  and 
in  one  hope ;  all  receive  the  same  sacraments,  and  wor- 
ship God  with  one  mouth  and  one  heart.     There  is  as 
strict  a  union  as  there  is  between  the  members  of  a  hu- 
man body:  as  these  have  different  uses,  as  the  eye  to 
see,  the  ear  to  hear,  &c.  so  there  are  different  offices  in 
the    Church.      Some    to  instruct;    others    to  govern; 
others  to  serve;  others  to  administer  sacraments;  others 
to  do  the  works  of  mercy:  yet  all  are  done  with   the 
same  view,  which  is  to  arrive  at  eternal  life,  and  to  help 
others    thereto.     By    this    means  all  who  are  in  the 
Church,  receive  benefit  by  all  the  prayers  and  good 
works  done  therein.     They  who  are    in  the  state   of 
grace,  partake  fully  of  them  :    and  they  who  are  in  sin,- 
receive,  notwithstanding,  some  assistance  from  them, 
in  order  to  get  out  of  that  bad  state.     Hence   appears 
the  great  misfortune  of  those  who  lay  under  excom- 
munication, by  which  they  are  cut  off  as  dead  members 
from   the  Church,  and  lose  all  the   benefit  of  the  com- 
munion of  saints.     The  same  misfortune  attends  those 
who  have  not  the  faith  of  the  Church,  and  are  out  of  the 
fold  of  Christ,  as  Infidels,  Heretics,  &c. 

This  union  and  communion  between  the  members  of 
the  Church,  as  it  proceeds  from  charity,  ivhich  never 
faileth)  is  not  confined  to  the  Church  Militant  on  earth, 
but  extends  even  to  the  Church-Triumphant  in  heaven  5. 
it  being  the  same  Church,  though  in  different  states. 
Thus  there  is  a  communication  between  us  and  them? 
we  rejoice  at  their  glory,  and  they  pray  for  the  grace  we 


SO  The  Poor  Marts  Catechism :  Or, 

want.  We  give  thanks  for  their  happiness,  and  they 
rejoice  at  our  conversion. 

This  communion  extends  even  to  those  souls  of  the 
faithful  departed,  who  are  in  a  suffering  state,  com- 
monly called  Purgatory,  under  the  just  hand  of  God, 
to  be  purified  from  their  sins,  before  they  can  enter 
heaven  :  death,  which  is  only  a  separation  of  body  and 
soul,  cannot  dissolve  that  mystical  union  between  the 
members  of  the  Church  an<i  Christ  their  Head ;  so 
that  being  still  members  of  the  same  Church  with  us, 
they  may  be  assisted  by  tjie  suffrages,  alms-deeds,  and 
good  works  of  the  faithful  on  earth  ;  and  this  charity, 
to  souls  departed,  was  very  much  practised  in  the  pri- 
mitive Church,  and  commended  by  the  Fathers,  parti- 
cularly by  St.  ^ugustin,  1.  De  cura  pro  Mort. 

EXHOR — Give  to  God  daily  thanks  for  having  made 
you  a  member  of  the  holy  Catholick  Church :  no  one 
comes  to  that  Church  but  through  a  call  from  him.  O 
how  grateful  would  you  be,  were  you  sensible  of  the 
blessing!  and  this  you  may  behold  in  the  misfortune  of 
so  many  perishing  without,  as  all  unbelievers.  O  how 
great  throughout  the  world  is  this  number  !  Happy  Noah 
and  his  family,  who  alone  were  preserved  from  the  de- 
luge !  Mere  happy  you,  who  out  of  millions  are  pre- 
served in  the  ark  of  God's  Church,  and  saved  from  per- 
dition ! 

Live  in  such  a  manner  as  becomes  a  member  of  the 
Church  of  God:  in  the  first  place,  believe  with  an  en- 
tire submission,  all  decisions  and  articles  of  faith  ;  re- 
nounce and  abhor  all  those  errors  and  heresies  that  op- 
pose the  belief  of  this  Churchy  be  true  to  all  her  pre- 
cepts and  commands,  taking  them  as  from  God,  as  if 
vou  heard  him  say,  He  that  heareth  you,  heareth  me: 
live  in  perfect  unity  and  concord  with  all  your  fellow 
members,  as  your  primitive  ancestors  were  all  of  one 
mind,  and  6ne  heart.  Be  you  holy,  as  God  is  holy  ;  ho- 
liness becomes  the  house  of  God,  and  all  that  dwell  in 
it :  let  the  Head,  Christ  Jesus,  the  holy  Apostles,  Mar- 
tyrs, Confessors,  and  Virgins,  who  have  been  so  emi- 
iient  for  sanctity,  animate  you  to  every  virtue.  O  bring 
aot  vipon  yourself  that  terrible  sentence.  He  that  pol- 


The  Christian  Doctrine  explained.          91 

lutes  the  temple  of  God*  through  sinful  living,  him  shall 
God  destroy.  As  you  profess  to  believe  the  Catholick 
Apostolick  Church,  let  no  persecution,  nor  even  death, 
deter  you  from  it;  it  is  the  Church  which  Christ  esta- 
blished ;  remain  then  firm  and  constant  in  it  to  your 
last  breath,  and  die  with  these  words  in  your  mouth  :J[ 
believe  in  the  holy  Catholick  Church. 

As  you  are  in  the  communion  of  saints,  join  your 
prayers,  charities,  and  good  works  with  all  faithful  holy 
souls,  and  beg  that  all  may  partake  of  yours,  and  you 
of  all.  Joifo  with  the  saints  and  angels. in  the  praises  of 
God,  and  implore  their  intercession  through  Jesus  Christ 
our  Lord.  Forget  not  your  departed  brethren,  but  be 
daily  mindful  of  them,  and  say  often,  Remember  not, 
O  Lord,  ours,  nor  our  parents  offences.  They  are  not 
able  to  help  themselves,  but  through  the  suffrages  of  the 
faithful.  0  it  is  a  wholesome  and  holy  cogitation  to  pray 
J'or  the  dead,  that  they  may  be  loosed  from  their  sins,  2 
Mac.  xii.  Let  them  rest  in  peace. 

ART.  X. 

The  forgiveness  of  sins. 

$  TT7HAT  is  meant  by  this  article  ?  d.  That  God 
VV  has  promised  remission  of  sins  to  all  that  re- 
pent, by  the  sacraments  of  ^baptism  and  penance.  Q. 
What  sin  is  forgiven  by  baptism  ?  *$.  Original  sin,  which 
is  the  sin  in  which  we  are  all  born  ;  and  also  the  sins 
we  have  committed  before  baptism,  after  we  came  to  the 
use  of  reason.  (£.  .What  sins  are  forgiven  by  the  sa- 
crament of  penance  ?  A.  All  the  sins  we  have  com- 
mitted after  baptism.  Q.  Who  are  the  ministers  of 
the  sacrament  of  penance  P  »#«  Bishops  and  priests 
only. 

INSTRUC. — This  article,  so  necessary  for  salvation, 
may  be  drawn  from  those  words  of  our  Saviour  :  80  it 
behoveth  Christ  to  suffer,  and  to  rise  again  the  third  day9 
and  that  inhis  name  penance  and  remission  of  sins  should 
-be  preached  to  all  nations,  Luke  xxiv.  46.  Hence  we 
are  to  believe,  that  iu  the  church  there  is  remission  of 


92  The  Poor  Marts  Catechism ;  Or, 

sins,  and  that  there  is  a  real  power  given  to  the  pastors 
of  the  church,  of  remitting  them  by  the  sacraments, 
to  all  that  repent. 

g The  first  remission  of  sin  we  receive  in  baptism,  is 
the  remission  of  original  sin,  which  is  the  sin  we  are 
all  born  in,  by  means  of  Jldam's  fall : >fls  by  one  man 
sin  entered  into  the  world,  and  by  sin  death,  so  it  passed 
unto  all  men,  in  whom  all  sinned.  Rom.  v.  12.  To 
those  who  receive  it  in  riper  years,  if  truly  penitent, 
all  the  actual  sins  they  have  committed  since  the  use  of 
reason,  and  the  temporal  punishment  due  to  them,  is 
remitted  in  full  ;  so  that  were  they  to  die  immediately 
after,  there  is  nothing  to  hinder  their  entrance  into 
heaven. 

The  second  remission  of  sin  we  receive  in  the  sacra- 
ment of  penance:  and  highly  necessary  it  was  the 
church  should  have  this  sacrament  from  God,  as  well  as 
baptism ;  because  after  baptism  we  are  liable,  through 
human  frailty,  to  fall  into  sin  as  well  as  before,  and 
then  there  is  as*  much  need  as  ever  of  a  sacrament  to 
free  its  from  sin,  and  restore  -sanctifying  grace.  Now, 
the  power  to  absolve  sinners  in  the  sacrament  of  pe- 
nance, was  given  by  Christ  to  his  Apostles,  when  he 
said  to  them,  Whose  sins  you  remit,  they  are  remitted 
unto  them  ;  and  whose  sins  you  retain,  they  are  retained, 
John  xx.  23.  This  power  Christ,  as  man,  first  exer- 
cised himself,  when  he  said  to  the  paralytic,  Thy  sins 
are  forgiven  thee,  Matt.  x.  2.  and  when  the  Jews  ques- 
tioned, how  he,  being  a  man,  could  forgive  sins,  he 
took  them  up  sharply,  and  worked  a  miracle  before  their 
eyes,  to  convince  them  that  he,  even  in  quality  of  man, 
had  this  power:  That  you  may  know,  said  he,  that  the 
Son  of  Man  hath  power  on  earth  to  forgive  sins,  arise, 
he  said  to  the  paralytic,  take  up  thy  bed  and  go  home. 
For  though  the  power  to  forgive  sin,  is  a  power  proper 
to  God,  who  is  otterided  by  sin ;  yet  it  is  plain  in  scrip- 
ture, that  God  executes  this  power  upon  earth  by  the 
ministry  of  men;  first,  by  our  Saviour  as  man ;  then  by 
his  Apostles  ;  now  by  the  Bishops  and  Priests.  There 
are  none  but  them  to  whom  thib  power  was  given,  and 
to  them  it  is  given,  as  ministers  of  God,  who  work  not 


The  Christian  Doctrine  explained.  93 

by  their  own,  but  by  his  almighty  power,  as  instruments 
only  of  the  remission  of  sins,  which  he  gives,  by  their 
absolution,  in  the  sacrament  of  penance.  This  great 
indulgence  was  acquired  for  us  through  the  merits, 
death,  and  passion  of  Christ. 

So  great  is  this  benefit  to  a  Christian  soul,  that  there 
is  no  sin,  though  ever  so  heinous,  no  sins,  though  ever 
so  numerous,  though  the  sinner  has  remained  ever  so 
long  in  them,  but  what,  through  the  application  of  the 
sacraments  of  baptism  and  penance  may  be  forgiven. 
Hence  it  must  be  the  greatest  ingratitude  to  neglect,  the 
greatest  presumption  to  delay,  repentance. 

EXHOR.— -Adore,  O  Christian  soul,  and  praise  the  di- 
vine mercy  of  God,  who  has  left  such  sovereign  means 
to  promote  and  secure  your  salvation.  As  you  have 
been  freed  in  baptism  from  original  sin,  extol  the  di- 
vine mercy,  and  live  as  you  then  professed  to  do.  0  let 
not,  through  your  sinful  life,  this  fountain  of  life  and 
salvation  one  day  rise  up  against  you ! 

But  if  by  sin,  you  have  lost  your  baptismal  inno- 
T/GuCe ;  as  Christ  has  left  another  sovereign  remedy 
against  all  actual  sins  frail  nature  is  prone  to  commit, 
fail  not  to  apply  it  in  due  time,  and  with  due  prepara- 
tion, to  your  sinful  soul;  and  never  forget  the  pro- 
mise of  God,  which  assures  you,  That  whatsoever  day 
the  sinner  repents,  he  shall  be  forgiven.  Think  how 
many  have  miscarried  through  neglect,  through  unfor- 
tunate delays,  and  through -want  of  true  repentance. 
Behold  those  miserable  souls  bewailing  their  sins,  and 
their  neglect  of  penance,  in  torments  for  all  eternity, 
and  perhaps  for  less  sins  than  you  are  guilty  of:  take 
warning  from  them  and  do  penance  under  the  hand  of 
God's  mercy,  that  you  may  avoid  the  hand  of  his  jus- 
tice. Think  in  time  of  the  enormity  of  sin,  the  evils 
that  attend  it ;  the  dismal  consequences  that  follow  it : 
ut  not  oft'  your  conversion  from  day  to  day  ;  all  de- 
ays are  dangerous.  Neither  take  the  liberty  of  of- 
fending God,  in  consideration  that  he  is  merciful,  for 
this  will  render  you  unworthy  of  mercy.  Be  no  lon- 
ger ungrateful  in  the  neglect  of  penance,  no  longer 
presumptuous  iu  delays  j  To-day  ^  if  you  hear  his 


p 

la 


94  The  Poor  Man's  Catechism  :  Or, 

voice,  harden  not  your  hearts.  Repent  and  sin  no  more, 
lest  some  worse  thing  befall  you.  Jis  you  believe  remission 
of  sins,  so  practise. 

ART.  XL 

The  Resurrection  of  the  Fl  sh. 

Q.  TTTHAT  is  meant  by  this  article  ?  Jl.  That  these 
¥  T  very  bodies,  in  which  we  now  live,  shall,  at 
the  day  of  judgment,  be  raised  from  death  to  life.  Q. 
By  what  power  ?  *#.  By  the  omnipotent  command  of 
God,  and  the  ministry  of  angels.  Q.  Shall  the  same 
bodies  rise  again  ?  A.  Yes,  the  same  in  substance, 
though  different  in  qualities.  Q.  How  can  a  body 
reduced  to  dust,  rise  again  ?  *#.  By  the  same  power 
which  made  it  of  dust,  and  framed  it  originally  out  of 
nothing,  Q.  What  will  be  the  qualities  of  a  glorified 
body  P  *#.  Impassibility,  brightness,  agility,  subtiity. 
Q  In  \yhat  space  of  time  will  all  this  be  done  ?  «#. 
In  a  moment,  in  the  twinkling  of  an  eye,  1  Cor.  xv.  52. 

INSTRUC. — In  this  article  you  are  taught  that  all 
the  dead  shall  one  day  rise  again.  The  same  body 
will  be  united  again  to  the  same  soul ;  the  very  same 
persons,  the  same  men  and  women,  shall  come  to  life 
again,  who  lived  here,  and  be  rewarded  or  punished 
both  in  soul  and  body  according  to  their  deeds.  As 
the  body  was  partner  with  the  soul  in  good  or  evil 
living,  so  it  will  be  partaker  of  punishment  or  reward. 

The  resurrection  of  the  body  is  clear  in  Job :  I 
know  that  my  Redemer  liveih,  and  that  in  the  latter  day 
I  shall  rise  again  from  the  earth,  and  in  my  flesh  I  shall 
see  God  my  Saviour,  Job  xxix.  25.  The  resurrection 
of  the  body  is  cleared  in  the  similitude  of  seed :  Thou 
fooL  that  which  thou  sowest  is  not  quickened,  except  it 
first  die  ;  so  the  body  is  sown  in  corruption,  it  shall  rise 
in  mcorruption,  1  Cor.  xv.  This  point  our  Saviour 
cleared  to  the  Sadducees,  who  denied  the  resurrection, 
Matt.  xxii.  31.  Of  the  resurrection  of  the  dead,  have 
you  not  read  what  God  spoke,  saying  to  you,  I  am  the 
*God  of  Abraham,  the  God  of  Isaac,  the  God  of  Jacob,  •? 


The  Christian  Doctrine  explained.  95 

He  is  not  the  God  of  the  dead,  but  of  the  living :  this 
proves  that  they  are  to  rise  again  to  life. 

The  resurrection  of  the  body  will  he  at  the  last  day, 
when  the  Son  of  God  shall  command  all,  by  [he  sound 
of  a  trumpet,gted  the  voice  of  an  angel,  to  arise  out  of 
their  graves,  through  the  same  power  by  which  he  raised 
himself,  by  the  same  power  by  which  he  created  heaven 
and  earth,  of  nothing,  and  a  man's  bodj^f  dust:  Dust 
thou  art.  As  that  was  dane  by  a  word,  Fiat,  Be  it 
made  ;  so  will  this  be  by  a  word,  Surgite,  Rise. 

All  and  every  one  shall  rise  again,  as  all  and  every 
one  shall  die  :  Jls  in  Adam  all  die,  so  in  Christ  shall  all 
be  made  alive,  1  Cor.  xv.  22.  But  the  condition  of  all 
will  not  be  alike  5  For  those  who  have  done  good,  shall 
rtee  to  the  resurrection  of  life,  and  they  who  have  done 
evil  to  the  resurrection  of  judgment,  John  v.  29. 

The  qualities  of  a  glorified  body  are  four,  as  may  be 
observed  from  scripture.  1.  Impassibility:  they  can 
never  die  or  suffer  any  more.  This  mortal  body  shall 
put  on  immortality, '  I  Cor.  xv.  2.  Brightness :  they 
shall  shine  with  glory,  without  spot  or  blemish.  It  is 
sown  in  dishonour,  it  shall  rise  in  glory :  though  not  all 
in  an  equal  degree  of  glory ;  but  as  one  star  differ eth 
from  another  star  in  splendour,  so  shall  be  the  resur- 
rection of  the  dead.  3.  Jlgility :  the  bodjr  shall  be 
where  tke  soul  will,  with  unspeakable  motion :  It  is 
sown  in  weakness,  it  shall  rise  in  power.  4.  Subtilty: 
the  body  then  shall  obey  the  soul,  and  be  subject  to  it; 
in  which  sense  it  is  written,  It  is  sown  an  animal  body, 
it  is  raised  a  spiritual  body. 

As  to  immortality,  this  indeed  will,  after  the  resur- 
rection, be  common  to  the  good  and  the  bad ;  for  the 
bad  can  never  again  die  5  but  they  will  have  no  advan- 
tage from  hence  to  comfort  them,  but  their  immorta- 
lity will  be  their  greatest  torment ;  inasmuch  as  they 
will  seek  death  to  put  an  end  to  their  suffering,  and 
death  will  eternally  lly  from  them  :  their  bodies  too, 
will  rise  entire,  but  is  only  that  they  may  be  punished 
in  every  part  wherein  they  transgressed. 

EXHQR — Learn  .O  Christian,  in  this  article,  to  praise 
and  adore  the  divine  power  of  God?  who,  in  the  resur- 


96  The  Poor  Man's  Catechism :  Or, 

rection  of  the  dead,  \vill  raise  the  bodies  of  all  out  of 
the  dust;  the  self-same  bodies  as  before,  and  bring  all 
to  life,  from*  Jldam,  to  the  last  that  shall  be  born  of 
Mam:  let  the  sight  of  this  day  encourage  you  in  all 
good,  that  by  virtue  you  may  make  ^ir  resurrection 
glorious. 

But  0  how  terrible  will  be  the  resurrection  of  the 
wicked  to  jui|ment!  Let  the  sight  of  it  deter  you  from 
sin;  consider  well  the  confusion  they  will  then  be  in, 
so  as  to  wish  the  mountains  would  fall  upon  them,  and 
hide  them  from  God's  wrath.  O  who  can  offend  in  the 
sight  of  an  angry  prince?  Who  then  dares  offend  in 
the  sight  of  an  angry  God ! 

Live  innocently;  or,  if  you  have  sinned,  rise  again 
by  repentance ;  the  sins  which  are  cancelled  by  cfm- 
fession  and  penance,  shall  not  rise  up  against  you  at 
that  day.  Let  the  sight  of  a  joyful  resurrection  encou- 
rage you  to  every  virtue ;  to  love  God,  who  is  all  good  ; 
to  hope  in  God,  who  is  all  merciful;  to  fear  God  who 
is  all  justice.  Let  it  embolden  you  to  suffer  persecu- 
tion and  death  for  justice;  knowing  tbat  this  will  make 
your  soul  happy  at  death,  and  your  body  glorious 
at  the  resurrection  of  the  dead :  preserve  your  bodies 
now  from  the  corruption  of  sin  and  impurity,  that  they 
may  rise  to  incorruption,  and  a  glorious  immortality* 
That  which  one  hath  sown,  the  same  shall  he  reap. 

ART.  XII. 

Life  Everlasting. 

Q.  TT7HY  is  this  the  last  article  of  our  creed  ?  A. 
VV  Because  life  everlasting  is  our  last  end,  and 
the  last  reward  we  expect  by  faith.  Q.  What  is  meant 
by  it  ?  Ji.  That  such  as  live  well,  and  die  in  the  state 
of  grace,  shall  live  with  God  in  everlasting  glory ;  but 
that  the  wicked  shall  live  forever  in  the  torments  of 
hell.  Q.  Wrere  all  created  for  this  end,  that  they  might 
be  saved  ?  *#.  They  were :  It  is  the  will  of  Gfod  that 
all  men  should  be  saved:  He  wills  not  the  death  of  a  sin- 
ner, but  rather  that  he  be  converted  and  live,  1  Tim.  ii.  4, 


Christian  JJoctrine  explained,  97 

Ezech.  xxxiii.  11,  He  made  no  one  to  be  damned.  Q. 
Why  then  are  so  many  lost?  «$.  By  their  own  wilful 
transgressions  and  impenitent  hearts :  Thy  perdition 
is  from  thyself,  0  Israel.  Q.  In  what  consists  everlast- 
ing life?  *d.  In  the  clear  sight  and  enjoyment  of  God. 
Q.  What  will  follow  from  thence  ?  A,  Such  love  of 
him,  and  joy,  and  happiness,  as  no  mortal  tongue  can  ex- 
press, or  mind  conceive.  Q.  What  means  the  word 
*$men?  *A.  So  be  it ;  whereby  we  declare  that  we  be- 
lieve and  assent  to  every  article  of  the  creed. 

INSTRUC. — This  article  concludes  the  creed,  and 
lays  down  to  us  the  great  and  glorious  end  of  our  crea- 
tion and  redemption,  viz.  Life  everlasting.  The  life 
we  enjoy  here,  is  as  no  life  to  a  life  eternal.  Life  ever- 
lasting is  a  perfect  and  complete  happiness,  which  can- 
not be  expressed  by  any  thing  we  know  on  earth,  so 
well.  It  is  called  life,  because  our  life  is  the  dearest 
thing  we  can  imagine;  and  it  is  called  everlasting,  be- 
cause it  cannot  be  true  happiness,  if  mixed  with  the- 
thought  of  an  end  or  death  attending  it.  It  is  compared 
in  holy  writ  to  a  banquet  or  marriage  feast,  to  repre- 
sent the  joy  of  it.  It  is  compared  to  a  kingdom,  to 
shew  the  glory  of  it.  It  is  compared  to  a  pearl,  to  sig- 
nify how  precious  it  is. 

Life  everlasting  consists  most  essentially  in  the  clear 
sight,  possession,  and  enjoyment  of  God,  who  is  all  that 
is  good;  omne  bonwn:  to  this  we  may  add  the  delight- 
fulness  of  the  company,  consisting  of  saints  and  angels 
and  the  place,  which  is  heaven;  and  this  accompanied 
with  an  absolute  certainty  of  the  eternity  of  it:  here  is 
rest  without  labour  5  joy  without  tears;  light  without 
darkness,  life  without  death ;  and  happiness  without 
end.  Blessed  are  they  who  dwell  in  thy  house,  O 
Lord,  Psal.  Ixxxiii.  5.  The  reverse  of  all  this  will 
be  the  portion  of  the  damned  in  hell :  there  is  a  fire 
that  never  goes  out;  a •  worm,  that  never  dies;  there 
shall  be  weeping  and  gnashing  of  teeth;  sorrow,  rage, 
despair. 

To  obtain  life  everlasting,  we  must  live  well,  and 
keep  our  souls  in  the  state  of  grace,  so  as  to  die1  in 
God's  favour:  our  lives  must  bo  adorned  with  all  vir- 

q 


9B  The   Poor   Man's  Catechism:  Or, 

tues  :  in  a  word,  we  must  fulfil  those  words  of  Christ  ; 
Jfthou  wilt  enter  into  life,  keep  the  commandments. 

All  and  every  one  ought  to  aspire  to  this  happiness, 
because  all  are  created  to  this  end  ;  and  if  they  miscar- 
ry, it  ie  'through  their  own  fault,  through  a  wilful  trans- 
gression of  God's  law,  and  final  impenitence.  *God 
gives  'to  every  one  sufficient  grace  and  help  to  save  him- 
self: The  goodness  of  God  calls  thee  to  repentance,  but 
thou  hea.pest  to  thyself  wrath  in  the  day  of  wrath,  accor- 
ding to  thy  own  hard  and  impenitent  heart,  Rom.  ii.  5. 
You  have  then  freedom  and  free-will  to  save  or  damn 
yourself:  Thy  perdition  is  from  thyself,  O  Israel,  Osee 
xiii.  ix. 

EXHOR.  —  0  Christian,  covet  with  all  your  might,  with 
all  your  heart,  and  with  your  whole  soul,  that  blessed 
end  for  which  you  were  created,  whatever  you  are  to 
suffer  for  it;  knowing  that  suffering  here  will  soon  have 
an  end,  and  an  eternal  weight  of  glory,  even  to  enjoy 
the  beatifical  vision,  will  attend  your  labour  and  suffer- 
ing hereafter;  unite  your  heart  to  God  now,  that  you 
may  be  absorpt  in  the  love  of  your  Creator  for  ail  eter- 
nity, God  is  the  only  treasure  and  centre  of  a  Christian 
soul  ;  without  him  you  can  never  be  happy  forever. 
Spend  the  little  remainder  of  your  life  in  praising  and 
glorifying  him,  and  join  now  with  the  angels  and  saints 
in  sinking,  Holy,  holy,  holy,  the  Lord  God  of  Sabbaoth  ; 
thus  wiU  you  come  to  join  with  those  celestial  choirs  in 
the  like  praises  for  ever. 

Again  :  let  those  eternal  torments  below,  the  wages 
of  sinners,  dismay  you  from  evil;  how  can  you  behold 
in  your  mind  what  they  endure,  and  yet  venture  on 
in  sin?  O  blindness!  folly!  madness!  Beseech  God, 
with  holy  David,  that  he  would  enlighten  your  dark- 
that  you  sleep  not  in  death  eternal. 


SECT.  I. 

Of  Hope. 

V*     1317"  HAT  virtue  is  necessary  to  salvation  after 
**    faith?     A.  Hope.     Q.  What  is  hope?    .2. 


The  Christian  Doctrine  explained.  99 

It  is  a  gift  of  God,  whereby  our  souls  are  raised  to  a 
lively  expectation  of  eternal  glory.  Q.  On  what  is  our 
hope  founded- ?  &  On  the  power  of  God,  and  the  pro- 
mises and  merits  of  Christ,  who  has  promised  heaven 
to  such  as  do  good  works  by  faith,  and  grace  whereby 
to  do  them.  Q.  What  does  hope  work- in- our  hearts"? 
JH.  It  encourages  us  in  virtue,  it  strengthens  us  in  af- 
fliction, it  takes  away  all  anxiety  in  death.  Q.  Are 
our  good  works  meritorious  of  eternal  life  B  .$.  They 
are,  through  the  merits  of  Christ,  when  we  work  wiwi 
grace,  and  are  in  the  state  of  grace;  while  God  dwells 
and  acts  in  the  soul  by  grace,  its  works  are  the  works 
of  life.  Q.  Can  we  do  good  works  that  merit  heaven 
by  our  own  strength  alone?  Jl.  No,  we  cannot;  their 
merit  is  all  fro-n  the  grace  of  God  with  us,  and  our  co- 
operating with  it,  and  by  it. 

INSTRUC. — Hope  is  the  second  theological  virtue, 
which  regards  not  this,  but  the  life  to  come,  and  hath 
God  for  its  immediate  object:  for  the  proper  and  prin- 
cipal object  of  our  hope,  is  eternal  bliss  in  the  enjoy- 
ment of  God,  and  this  is  to  be  obtained  through  th« 
help  of  his  grace.  It  is  infused,  with  other  graces,  into 
our  souls  in  baptism ;  it  raises  up  our  minds  to  God, 
and  gives  us,  amidst  the  miseries  of  this  life,  a  holy  con- 
fidence in  him,  and  a  lively  expectation  of  arriving  at 
length  to  eternal  glory,  by  the  help  of  all  the  good  we 
do  through  his  assistance.  Our  Lord  is  well  pleased 
with  them  that  confide  in  his  mercy,  Psalm  cxlvi.  11. 

We  are  not  then,  by  any  means,  to  hope  and  rely 
on  ourselves,  or  any  good  works  we  can  do  by  our  own 
natural  strength ;  knowing  ourselves  to  be  unprofitable 
servants,  and  that  we  are  unable  to  do  any  thing  to 
merit  heaven,  but  all  through  the  grace  of  Christ  with 
us.  It  is  he  only  that  has  gained  heaven  for  us,  and  has 
made  our  works  meritorious.  In  all  the  good  we  do, 
we  must  profess  with  St.  Paul,  J\ot  1,  but  the  grace 
of  God  with  me,  K  Cor.  v.  8.  Thus  when  we  'pray> 
last,  give  alms,  these  and  all  other  good  works  must  be 
done  through  grace,  and  in  the  state  of  grace  to  merit 
a  reward  in  heaven.  We  are,  says  St.  Paul,  God's  C'Q 


100  The  Poor  Man's  Catechism  :  Or, 

adjntors;  we  work  with  him,  and  he  works  with  us, 
J.  Cor.  Hi.  9. 

Oiir  hope,  as  a  theological  virtue*  is  wholly  grounded 
upon  the  merits  and  promises  of  Christ,  his  death  and 
passion,  which  opened  the  gate  of  heaven  to  us ;  upon 
the  power  of  God,  who  has"  promised  us  eternal  glory, 
with  all-sufficient  grace  to  attain  it,  though  so  far  above 
us. 

This  hope  works  all  good  in  our  hearts;  it  is  the  an- 
chor  of  our  souls  which  keeps  us  steady  and  firm  in  all 
storms  of  afflictions,  temptation  and  persecution;  it 
makes  us  enter  even  now,  in  spirit,  into  that  which  is 
within  the  veil,  eternal  beatitude;  it  makes  us  rest 
secure  in  expectation  of  it,  and  conducts  us  safely  at 
length  unto  it:  it  encourages  us  also  in  all  good,  and 
keeps  us  obedient  to  the  law  of  God ;  it  disposes  us  to 
suffer  willingly  for  his  sake  :  it  supports  us  in  our  last 
agony,  and  crowns  us  with  final  perseverance.  These 
blessed  effects  of  hope  were  in  Jdb9  when  he  said,  Al- 
i hough  he  kill  nip,  yet  I  will  hope  in  him,  Job  xiii.  15. 
And  in  King  David,  when  he  said,  In  God  have  I  ho~ 
ped,  I  will  not  fear  what  r>nan  can  do  to  me.  Psalm 
Iv.  5. 

EXHOR. — Beseech  God  to  increase  this  divine  gift  of 
hope  in  your  heart.  Remember  you  are  to  trust  not 
io  the  world,  nor  to  man,  nor  to  yourself,  nor  to  any 
creature,  but  to  God  alone,  to  bring  you  to  everlasting 
life;  at  the  same  time,  others  may  be  instrumental  cau- 
ses, under  God,  in  obtaining  for  you,  by  the  way  of 
intercession,  the  means  necessary  to  bring  you  thither, 
and  so  far  you  may  hope  in  them,  while  you  rely  upon 
the  merits  of  Christ,  aiid  the  power  and  promises  of -God 
for  your  salvation  :  let  your  hope  be  founded  also  on  a 
good  conscience,  since  it  is  not  enough  to  hope  only, 
but  we  must  work  in  good  ;  for  the  hope  of  the  wicked 
shall  perish,  Prov.  x.  28.  As  you  must  never  despair, 
because  Christ  died  for  you,  and  the  power  of  God  is 
sufficient  to  raise  the  worst  of  sinners,  by  justifying 
grace,  and  has  already  pardoned  innumerable  repenting 
sinners;  so  neither  must  you  presume  that  he  will  save 
.foil,  without  keeping  his  commandments:  or  give  you 


The  Christian  Doctrine  explained.  104 

eternal  glory,  without  good  works ;  or  pardon,  without 
repentance  and  amendment;  which  are  things  impossi- 
ble for  God  to  do.  You  do  well,  even  when  you  are  in 
sin  to  hope,  with  an  intention  of  repenting;  but  to  sin. 
wilfully,  in  hopes  of  repenting,  is  folly  and  presump- 
tion ;  Because  you  are  not  sure  of  a  moment  of  life. 

As  you  ought  at  certain  times  to  make  acts  of  faith, 
so  also  acts  or  hope;  when  you  do  a  good  action,  then 
hope  in  the  promises  of  Christ:  when  you  are  tempted, 
hope  \\i  his  power;  when  you  are  afflicted,  persecuted, 
hope  in  providence ;  when  you  repent,  and  do  penance 
for  your  sins,  hope  in  his  mercy:  in  a  word,  let  not  the 
most  holy  put  their  trust  in  their  own  doings,  nor  rely 
on  their  own  virtue  alone,  but  chieiiy  on  the  merits 
of  Christ:  it  is  through  him  alone,  who  is  our  only  hope, 
we  can  merit  or  expect  a  reward  ;  at  the  same  time  it 
is  certain,  that  his  merits  alone  will  not  save  you  with 
out  virtue  and  good  works. 

SECT.  II. 

Of  despair  and  presumption. 

Q.  TILTH  AT  vices  are  opposite  to  hope  ?  Jl.  Des~ 
'  pair  and  presumption.  Q.  What  is  des- 
pair? A.  A  diffidence  in  the  power  of  God,  and  the 
merits  of  Christ  ^.  What  is  presumption  ?  A.  A 
foolish  and  desperate  confidence  of  salvation,  without 
endeavoring  to  keep  the  commandments.  Q.  Is  des- 
pair a  great  sin  ?  A.  It  is,  because  it  resists  the  power 
of  God,  and  the  mercy  and  merits  of  Christ.  Q.  Is  pre- 
sumption a  great  sin  ?  A.  It  is,  because  it  is  an  abuse 
of  the  divine  mercy  and  goodness,  and  makes  a  person 
sin  without  fear.  Q.  How  are  those  two  opposite  to 
hope  ?  Jl.  One  by  ewcess,  and -the  other  by  defect.  Q. 
How  must  hope  be  balanced  between  despair  and  pre- 
sumption ?  Jl.  By  the  fear  of  God,  which  prevents 
presumption;  and  a  zeal  to  do  good  works,  which  pre- 
vents despair. 

INSTRUC. — As  there  is  no  virtue  but  what  has  its  op- 
posite vice,  the  vices  opposite  to  hope  are  despair  and* 
9* 


109  The  Poor  Mans  Catechism:  Or, 

presumption  :  despair  is  a  most  grievous  sin :  for  those 
sins  are  the  most  grievous  which  are  opposite  to  the 
theological  virtues;  as  hatred  of  God,  blasphemy,  &c. 
are  opposite  to  charity,  or  the  love  of  God  ;  infidelity 
and  heresy  opposite  to  faith :  and  despair  opposite  to 
tiope  :  the  reason  is,  because  these  sins  imply  a  greater 
aversion  from  God  than  any  others  ;  hatred  of  God  ex- 
tinguishes the  love  of  God,  which  is  our  most  essential 
good  :  by  infidelity  you  depart  from  God,  and  from  the  ve- 
ry knowledge  of  God,  and  have  an  aversion  to  the  truths 
he  has  revealed  to  save  you:  by  despair  a  man  departs 
from  the  goodness  and  mercy  of  God,  thinking  his  sins 
to  be  too  great  to  admit  of  pardon,  and  hence  gives  over 
all  thought  and  care  of  his  salvation  :  this  makes  des- 
pair the  most  dangerous  sin  of  any?  and  the  most  to  be 
withstood  and  resisted :  Jlfy  sin  is  greater ,  says  the 
despairing  sinner  with  Cain,  than  that  I  may  deserve 
pardon:  but  if  God,  O  sinner,  is  able  to  raise  the  dead 
to  life,  and  raise  up  sons  to  Jlbraham,  from  the  stones 
that  lie  in  the  torrent,  cannot  he  raiso  the  most  harden- 
ed and  inveterate  sinner  from  the  death  of  sin,  by  his 
powerful  grace  ?  There  is  none  so  wicked,  but  God 
has  pardoned  as  great  criminals  before ;  himself  has 
assured  us,  that  in  what  hour  soever  the  sinner  repen- 
teth,  he  will  forgive  the  impiety  of  his  sin,  Ezech.  xviii. 
33.  Look  not  then  on  the  number  or  greatness  of  thy 
sins,  but  trust  in  God,  who  is  all-sufficient,  to  help  thy 
&oul  out  of  its  distress,  and  has  bound  himself  by  a  firm 
promise  to  pardon  all  who  repent  in  their  hearts. 

Presumption  is  also  a  great  sin,  going  upon  a  suppo*- 
sition  that  God  grants  pardon  to  those  who  persevere 
in  sin  and  glory  to  those  who  have  done  no  good  works; 
vainly  and  falsely  hoping,  that  God  will  do  things  that 
are  inconsistent  with  his  law,  and  impossible.  This  is 
a  dangerous  sin,  and  carefully  to  be  avoided,  because  it 
makes  you  presume  so  far  of  God's  mercy,  as  to  sin 
without  fear  or  thought  of  his  justice.  This  is  the  voice 
of  the  presumptuous  man;  "God  is  merciful,  and  will 
"  forgive  our  sins,  how  many  and  how  great  soever,  and 
"  at  whatever  time  we  do  penance ;  hence  take  all  1'ree- 
**  dom  to  r>i:i."  This  is  the  voice  again  of  the 


The  Christian  Doctrine  explained*         103 

tuous;  "  Faith  alone,  without  good  works,  will  save  us; 
"  as  Christ  died  for  our  sins,  and  satisfied  for  all,  we 
"  shall  be  saved  through  the  merits  of  Christ  alone, 
"  without  doin°;  penance  ourselves."  With  these 
thoughts  many  live,  and  many  die,  without  the  fear  of 
God.  Others  sin  hy  presumption,  through  their  neglect 
and  delays  of  penance;  others  hy  neglecting  to  aspire 
to  greater  perfection ;  these  though  they  avoid  greater 
sins,  scruple  not  to  offend  in  lesser,  and  think  heaven 
may  be  had  at  any  rate. 

EXHOR. — Remember  then  the  warnings  God  gives 
against  these  sins.  First,  against  despair :  turn  to  me, 
says  our  Lord,  with  thy  whole  heart,  in  fasting,  weep- 
ing, and  mourning.  Reflect  on  the  Ninivites,  who  were 
once  overwhelmed  in  sin,  and  yet  found  forgiveness 
through  repentance :  an  humble  and  contrite  heart  God 
will  never  despise  in  any  one  :  let  Jonas  be  your  exam- 
ple, to  hope  in  God,  under  the  greatest  disasters  of 
soul  and  body  :  his  voice  was  from  the  whale's  belly: 
From  the  deep  below  I  cried  to  thee,  and  thou  didst  hear  my 
voice:  so  the  sinner,  though  absorpt  in  the  depth  of  sin, 
as  Jonas  at  the  bottom  of  the  sea,  let  him  but  call  upon 
God,  and  God  will  have  mercy  on  him.  He  tias  pro- 
mised it :  in  what  hour  soever  the  sinner  repenteth,  God 
will  forgive  the  impiety  of  his  sin.  Ezech.  xviii. 

Then  as  to  presumption ;  consider  as  God  is  merci- 
ful so  he  is  just :  Slack  not,  then,  to  be  converted  to  our 
Lord,  nor  delay  from  day  to  day,  for  his  revenge  will 
.come  of  a  sudden  and  destroy  you;  for  nothing  provokes 
God  more  than  repeated  and  presumptuous  sinning. 
Presumption  hardens  the  sinner  more  in  sin,  till  at 
length  he  becomes  quite  obdurate  against  the  inspira- 
tions of  God,  and  admonitions  of  men.  Harden  not  your 
hearts.  Psalm,  xciv.  8. 

Neither  depend  on  your  faith  alone ;  for  St.  James 
hath  said,  that  faith  without good  works,  is  a  dead  faith, 
and  availeth  not  to  salvation,  St»  James  v.  Depend  not 
so  entirely  on  the  merits  of  Christ,  as  to  neglect  to  co- 
operate with  him;  for  is  it  not  written,  that  he  suffered, 
leaving  you  an  example  that  you  may  follow  his  steps? 
I  Peter  ii.  £1.  He  did  not  suffer  then  to  free  votj 


104         The  Poor  Man's    Catechism :    Or, 

suffering  and  doing  penance,  as  some  say.  Does  not  he 
say  again,  JV*o£  every  one  that  says  to  me.  Lord,  Lord, 
shall  enter  into  the  kingdom  of  heaven,  but  he  who  does 
the  will  of  my  Father  P  St.  Matt.  vii.  20.  And  what  is 
his  will  ?  Self  denial,  mortification >  penance,  humility, 
and  every  virtue.  Trust  not  then  presumptuous  sin- 
ner, to  the  way  you  are  in;  trust  not  to  the  time  to 
come,  to  future  grace,  but  to  the  present,  which  is  offer- 
ed you,  and  is  in  your  power ;  lest  it  it  be  said  to  you, 
as  to  the  five  foolish  virgins  who  mispent  their  time,  J 
Icnowyou  not.  Receive  not  the  present  grace  in  vain ;  but 
work  in  good;  improve  in  good;  persevere  in  good  ^ 
these  only  will  crown  you. 

Place  a  balance  between  these  two  extremes,  despair 
and  presumption:  a  filial  fear,  of  offending  God  your 
Father,  and  being  separated  from  him,  will  defend  you 
against  presumption ;  and  the  way  to  avoid  despair,  is 
to  do  good,  and  avoid  sloth  ;  for  it  is  sloth  that  makes 
people  despair,  and  think  their  salvation  impossible. 
Do  as  God  hath  commanded,  and  then  you  may  go  oa 
with  good  hope  and  confidence  of  salvation;  with  con- 
fidence even  unto  the  throne  of  God. 

Of  Prayer. 

Q.  TTTHAT  other  effects  has  hope  ?  J.  Prayer. 
VV  Q.  What  is  prayer  ?  *#.  It  is  an  elevation 
of  our  minds  to  God,  to  beg  all  necessaries  for  soul  and 
body,  in  order  to  our  eternal  good,  and  is  usually  ac- 
companied with  thanksgiving  and  praises  to  God.  Q. 
How  must  we  pray  ?  */J.  With  devotion  and  perseve- 
rance. Q.  Where  must  we  pray  ?  •#.  We  may  pray 
in  all  places,  God  being  present  every  where,  but  chiet- 
ly  in  churches,  in  places  of  divine  worship.  Q.  V\  by 
so  ?  A.  Because  he  is  there  after  a  special  manner,  to 
confer  his  benefits.  Q.  To  whom  must  we  p»  ay  ? 
To  God  only,  through  our  mediator  Jesus  Christ. 
"What  is  meant  then  by  praying  to  Saints  and  Anaels 
*/?.  No  more  but  to  beg  they  will,  intercede  with  God 
ft>r  us,  through  the  mediation  of  Christ.  ^.  For  whoia 


The  Christian  Doctrine  explained.         105 

must  we  pray  ?  Jl.  For  all  mankind,  whether  friend  or 
enemy.  Q/  When  must  we  pray  ?  *#.  At  all  times,  as 
scripture  teaches,  every  day  of  our  lives.  Q.  When  in 
particular  must  we  pray?  A.  On  Sundays  and  Holi- 
days, being  days  consecrated  to  God.  Q.  When 


help.     Q.  What  must  we  pray 

for  ^race  to  keep  God's  commandments,  that  we  may 
be  saved. 

INSTRUCT— Prayer,  which  is  the  blessed  enect  ot 
hope,  is  an  elevation  of  our  minds  to  God,  to  beg  for 
all  good,  and  to  be  freed  from  evil  ;  this  may  be  done  in 
words,  and  then  is  called  vocal  prayer,  or  with  the  mind 
and  heart  only,  and  this  is  mental  prayer,  or  meditation, 
which  is  the  most  perfect  and  excelling. 

By  holy  prayer  we  beg  all  necessaries  for  soul  and 
body,  and  may  pray  for  temporal  as  well  as  spiritual 
blessings ;  because  God  is  the  author  of  nature  as  well 
as  grace,  and  the  giver  of  all  good  gifts,  temporal  as 
well  as  eternal :  yet  we  must  be  cautious,  not  to  ask 
any  thing  but  what  may  be  worthy  of  him,  or  may  be 
some  means  to  bring  us  to  life  everlasting.  And  while 
we  are  thus  praying  to  God  for  his  blessings,  we  should 
make  our  thanksgiving;  for  those  already  received,  and 
praise  and  rejoice  in  God  ;  we  should  also  make  an  of- 
fering of  ourselves,  of  our  body  with  its  senses,  of  our 
soul  with  its  powers,  and  of  all  we  have  to  his  service. 

As  to  the  manner  how  we  ought  to  pray,  that  our 
prayers  may  be  heard,  we  must  pray  in  the  first  place, 
with  devotion ;  with  as  great  attention  as  we  can  to  the 
words  of  the  prayer,  or  to  the  sense  of  it,  at  least  to  the 
end  for  which  we  pray,  which  is  to  beg  of  God  what  be- 
longs to  our  salvation,  so  that  our  mind,  in  time  of  pray- 
er, be  never  taken  oft'  from  God  and  the  thing  we  pray 
for,  we  must  pray  with  reverence,  as  in  the  presence  of 
God ;  and  with  humility,  knowing  our  unworthiness, 
and  the  great  dependance  we  have  on  God  and  his 
grace,  and  his  independence  of  us  and  our  service  :  se- 
condly, we  must  pray  with  perseverance,  that  is,  persist 
in  our  petition,  and  even  importune  heaven  in  our  b« 


106  The  Poor  Man-s  Catechism  :  Or, 

half;  knowing  that  if  we  ask  of  God  through  Jesus 
Christ,  for  necessaries  to  our  salvation,  it  will  certain- 
ly be  granted,  in  the  end,  to  those  who  pray  devoutly, 
and  persevere  in  it.  Jlmen,  I  say  to  you,  if  you  shall 
ask  the  Father  anything  in  my  name,  he  will  give  it  you* 
St.  John  xvi.  25,  24.  risk,  and  it  shall  be  given  to  you  ; 
seek,  and  you  shall  find,  knock,  and  the  ^door  shall  be 
opened  to  you.  St.  Matt.  vit.  7. 

As  to  place,  we  may  pray  in  all  places,  because  God 
is  present  every  where,  sees  all,  and  knows  all.  But 
the  most  proper  place  for  prayer  is  the  church,  where 
he  is  worshipped  in  the  most  essential  manner;  where 
the  awe  and  veneration  of  the  place,  which  is  consecra- 
ted to  his  service,  is  more  apt  to  strike  us  with  devo- 
tion ;  and  where  he  is  present  in  the  holy  mysteries,  in 
the  midst  of  us,  to  hear  our  prayers,  and  confer  his, 
benefits.  Where  there  are  tivo  or  three  assembled  in  my 
name,  there  am  I  in  the  midst  of  them.  St.  Matt,  xviii  20* 

All  our  prayers  are  directed  to  God,  and  centre 
wholly  in  him;  from  him  alone  comes  all  our  help,  our 
health,  our  happiness;  so  thai,  when  we  invoke  the 
Saints  or  Angels,  holy  Mary,  mother  of  God,  pray  for 
us;  St.  Michael  pray  for  us ;  Si.  Peter  or  Paul  pray 
for  us ;  it  is  not  that  we  expect  grace  and  help  from 
them,  as  from  the  author  of  it,  for  we  know  that  noue 
but  God  can  give  grace  and  glory  ;  but  we  hope  we-  may 
sooner  obtain  it  by  their  intercession  to  the  throne  of 
mercy,  than  by  our  own  unworthy  prayers.  When  we 
pray  to  the  saints  in  heaven,  it  is  only  to  beg  of  them  to 
intercede  for  us;  as  in  like  manner  we  beg  those  on 
earth  to  pray  for  us ;  which  practice  the  scripture  re- 
commends in  many  places.  Did  not  God  send  Mime- 
leek  to  Mraham,  to  pray  for  him,  because  he  was  a  pro- 
phet, Gen.  xx.  7.  and  the  friends  of  Job,  to  that  pa- 
triarch, to  pray  and  offer  sacrifice  for  them,  because  he 
\vas  a  saint,  and  more  worthy  to  be  heard,  Job  xlii.  3» 
In  this  God  is  honoured,  because  both  their  prayers  and 
ours  come  to  him,  are  centered  wholly  in  him,  and 
granted  through  the  mediation  of  our  Saviour  Jesua 
Christ,  our  immediate  intercessor  to  the  Father. 


Tfie  Christian  Doctrine  explained.         107 

It  is  no£  only  for  ourselves  we  ought  to  pray,  but 
for  all  mankind ;  for  the  faithful  in  the  first  place, 
for  those  who  stand  most  in  need  of  our  prayers,  our 
enemies  and  persecutors,  that  God  would  turn  their 
hearts,  and  lay  not  the  sin  they  commit  against  charity, 
to  their  charge.  Bless  those  that  curse  you,  pray  for 
those  that  persecute  and  belie  you.  St.  Matt.  v.  44.  This 
instruction  Christ  gave  also  on  the  cross :  Father,  for- 
give them.  And  St.  Stephen,  the  first  martyr,  followed 
it :  Lord,  lay  not  this  sin  to  their  charge. 

As  to  the  time  of  prayer,  the  scripture  teaches  us 
to  pray  at  all  times,  without  ceasing,  to  fulfil  that  saying 
of  our  Saviour,  It  is  meet  to  pray  always,  and  never  fail, 
as  well  in  skkness  as  in  health,  in  adversity  as  in  pros- 
perity, in  want  as  in  plenty.  Prayer  is  requisite  in  the 
morning  to  give  God  the  first  fruit  of  our  time,  and  to 
beg  his  olessing  upon  our  undertakings  ;  Betimes  in  the 
morning,  my  eyes  were  upon  thee,  Psalm  cxviii.  Prayer 
is  requisite  in  the  evening,  before  we  take  our  rest,  to 
return  thanks  for  all  the  benefits  of  the  day,  and  to  beg 
pardon  for  all  our  failings,  and  protection  for  the  night 
to  come:  Let  evening  prayer  ascend  to  thee,  0  Lord,  and 
thy  mercy  descend  upon  us.  Every  Christian  ought  to  be 
constant  to  this  morning  and  evening  prayer,  and  not 
like  the  dumb  beasts,  rise  up,  and  lie  down,  without 
thinking  of  God,  without  devotion.  Again,  as  often  as 
we  are  tempted,  afflicted,  persecuted,  injured,  in  any 
kind,  then  is  the  time  to  raise  up  our  minds  in  holy 
prayer :  When  I  was  in  tribulation,  I  cried  to  our  Lord, 
and  he  heard  me  ;  that  is,  lie  gave  me  strength  and  cou- 
rage to  bear  it.  The  more  weak  we  are,  frail,  and  in- 
constant by  nature,  the  more  need  we  have  to  apply  to 
God  for  grace  and  fortitude,  under  all  the  evils  of  this 
life,  that  his  glory  may  shine  through  our  patience  and 
perseverance. 

But  though  all  times  and  days  may  be  convenient  for 
prayer,  yet  there  are  some  particular  days  and  times 
most  proper  for  it,  wherein  we  ought  to  enlarge  our 
prayers ;  as  on  Sundays  and  Holidays,  being  days  spe- 
ci  ally  consecrated  to  God's  service :  for  why  is  the  rest 
of  the  body  commanded  on  those  days,  but  that  we  may 


108  T/ie  Poor  Man's  Catechism:  Cr, 

have  more  leisure  to  rest  our  mind  in  prayer  and  con- 
tern  pktion. 

As  to  the  language  in  which  we  are  to  pray,  there  is 
no  obligation  for  private  persons  to  pray  in  a  tongue 
they  do  not  understand  5  let  them  pray  in  the  language 
which  they  know :  but  for  the  public  Liturgy  and  Of- 
fice, it  was  ever  performed  in  the  Western  Church  in 
Latin,  as  is  the  Eastern  Church  in  Greek  ;  and  yet  all 
know,  that  Greek  was  never  the  vulgar  tongue  of  ail  na- 
tions in  the  Ea  15  no  more  than  Latin  of  all  nations  in 
the  West,  hut  only  the  most  universal  arid  best  lan- 
guages, which  being  fixed  by  unchangeable  rules  of 
grammar,  never  vary  as  vulgar  languages  do :  for  this 
reason,  the  church  {nought  them  most  proper  for  the 
Liturgy.,  to  which  every  nation  ought  to  conform,  and 
not  pretend  to  be  wiser  than  the  apostles  and  the  whole 
church. 

EXHOR. — Prayer  being  so  essential  to  a  devout  life, 
and  absolutely  necessary  to  salvation,  let  none  be  defi- 
cient in  this  spiritual  duty.  Often  reflect  on  that  saying 
of  our  Saviour,  It  is  meet  to  pray  always^  and  never  fail. 
Our  prayer  to  God  ought  never  to  end  but  with  our 
lives.  Give  yourself  time,  not  only  for  vocal  prayer, 
but  mental  and  holy  meditations  :  often  think  of  those 
infinite  and  innumerable  blessings  which  God  has  be- 
stowed upon  you  :  think  of  his  greatness,  his  power,  his 
mercy,  and  his  justice.  Raise  your  mind  aoove,  and 
contemplate  the  joys  of  heaven.  Cast  your  thoughts 
below,  arid  look  on  the  torments  of  hell,  that  the  sight 
of  one  may  encourage  you  in  all  good,  and  the  sight  of 
the  other  deter  you  from  all  evil :  O  divine  contempla- 
tion, whereby  the  soul  dwells  with  God  ! 

As  often  as  you  pray,  let  your  heart  go  with  your 
lips :  pray  with  the  same  earnestness  as  you  would  in  a 
storm  at  sea :  you  sail  now  in  a  more  dangerous  ocean, 
are  tossed  by  a  more  violent  tempest,  and  exposed  to 
a  worse  shipwreck.  Banish  from  your  prayer,  as  much 
as  may  be,  the  distracting  cares  of  this  life ;  but  since 
nature  is  prone  to  them,  and  too  weak  to  pray  entirely 
without  them,  recollect,  and  redouble  your  endeavour 
to  pray.  Desist  not  from  prayer,  but  continue  it  to 


The  Christian  Doctrine  explained.         109 

your  last  breath :  if  God  has  promised  grace  to  those 
who  pray  for  it ;  then  those  who  persevere  to  the  end 
in  prayer,  will  persevere  to  the  end  in  grace,  and  be 
saved :  The  continual  prayer  of  the  just  man  prevaileth 
much.  St.  James  v.  16.  Redouble  your  prayers  on  days 
that  are  sacred  to  God  :  beseech  him,  through  the  inter- 
cession of  the  glorious  Saints  and  Angels,  to  have  mer- 
cy on  you  :  God,  for  the  sake  of  Abraham,  Isaac ,  and 
Jacob,  often  spared  their  sinful  posterity  5  so  by  the  in- 
tercession of  his  saints,  he  now  saves  the  souls  of  many 
from  damnation.  In  particular,  invoke  the  intercession 
of  the  mother  of  God,  of  the  saint  of  your  name,  and  of 
your  Angel  Guardian,  and  let  all  your  prayers,  as  the 
Catholic  Church  has  ever  taught  and  practised,  centre 
in  the  passion  and  death  of  Christ,  through  which  the 
prayers  of  the  faithful  on  earth,  and  of  his  saints  above5 
are  worthy  to  ascend  to  the  throne  of  God,, 

On  the  Lord's  Prayer. 

Q.  TTTHICH  is  the  most  excellent  prayer?  A. 
VV  The  Lord's  prayer.  Q.  Who  taught  it? 
A.  Christ  our  Lord,  St.  Luke  xi.  1.  St.  Matt.  vi.  9.  Q. 
Wfty  did  he  make  it  so  short  and  easy  ?  .#.  That  all 
men,  even  the  most  illiterate,  might  be  capable  of  it. 
Q.  What  does  it  contain  ?  A.  The  chief  things  we  can 
ask,  or  hope  from  God. 

INSTRUC. — The  Lord's  prayer,  so  called  from  him 
who  is  the  author  of  it,  is  the  most  excellent  of  all  pray- 
ers :  for  being  made  by  God  himself,  it  can  contain 
nothing  but  what  is  well  pleasing  to  him.  The  ancient 
patriarchs  and  prophets  taught  their  children  to  pray; 
and  St.  John  Baptist,  his  disciples,  St.  Luke  xi.  1.  but 
Christ  himself  has  taught  ue.  .2  It  is  the  most  excel- 
lent in  what  it  contains,  viz.  ail  things  we  can  desire  for 
the  health,  both  of  soul  and  body;  so  short,  and  yet  so 
full,  that  while  we  say  it,  we  are  admonished  what  to 
believe,  what  to  hope  for,  what  to  love,  what  to  shun, 
what  to  embrace ;  in  short,  all  other  prayers  are  derived 
from  it,  and  there  are  none  good,  but  what  are  ground- 
ed upon  it.  3.  It  is  the  most  excellent  bv  the  divine 
10 


110  Poor  Marts  Catechism:  Or, 

order  that  is  observed  in  it,  whereby  we  are  taught 
to  pray  in  the  most  holy  manner;  for  first,  we  beg 
that  all  honour  and  glory  may  be  given  to  God,  as 
being  the  Creator  of  us  and  all  things.  2.  We  beg  all 
good  for  soul  and  body.  3.  The  means  whereby  we 
may  attain  it.  And  lastly,  we  beg  to  be  delivered  from 
all  the  miseries  to  which  we  are  subject  through  Main's 
-fall. 

The  first  thing  that  falls  within  the  compass  of  our 
desires,  and  the  first  we  ought  to  pray  for  is  our  last 
end  and  happiness,  the  next  is  the  means  to  bring  us  to 
it,  the  third,  that  every  thing  which  is  an  obstacle  to  it, 
may  be  removed.  Now,  our  last  end  is  God,  and  there- 
fore by  the  first  petition,  we  pray  for  his  glory,  whom 
we  ought  to  love,  purely  for  his  own  sake :  by  the  se- 
cond, we  pray  to  partake  of  his  glory,  and  of  his  king- 
dom. By  the  third,  we  pray  for  grace  to  do  his  will, 
which  is  the  direct  means  to  merit  it.  By  the  fourth, 
for  the  sacraments,  especially  to  the  holy  Eucharist, 
from  whence  grace  is  derived.  By  the  fifth,  we  pray  to 
be  delivered  from  sin,  which  positively  excludes  us  from 
it.  By  the  sixth,  for  strength  to  resist  all  that  tempts 
us  from  it.  And  by  the  seventh,  to  be  freed  from  all 
those  evils  and  miseries,  which  being  either  sin,  or  the 
punishments  of  sin,  keep  us  out  of  the  actual  possession 
of  it. 

St.  Jlugustin  has  it  thus :  The  Lord's  prayer  contains 
seven  petitions.  By  the  first,  we  ask  God's  glory.  By 
the'  second,  our  own  glory.  By  the  third,  we  beg  grace, 
the  life  of  the  soul.  By  the  fourth,  our  food,  the  life 
of  the  body.  By  the  fifth,  to  *be  delivered  from  sin, 
when  by  human  frailty  we  fall  from  grace.  By  the 
sixth,  to  be  delivered  from  every  thing  that  may  induce 
us  to  sin.  By  the  seventh,  to  be  delivered  both  from 
the  evil  of  sin,  and  the  evil  of  punishment,  to  which  man 
is  subject. 

EXHOR.- — Let  every  one  then  know  the  value  of  this 
prayer,  the  perfection  of  it,  and  the  preference  they 
ought  to  give  to  it  above  any  other  form  of  prayer. 

This  prayer  is  of  general  use  in  the  church ;  and 
surely  you  ought  not  to  let  a  day  pass,  without  laying 


The  Christian  Doctrine  explained.         Ill 

open  your  petitions  to  God,  in  the  words  of  this  divine 
prayer;  that  you  may  obtain  those  helps,  both  corporal 
and  spiritual,  which  you  stand  in  daily  need  of,  and  ob- 
tain forgiveness  of  the  sins  you  daily  commit.  Repeat 
this  prayer  with  that  attention,  devotion,  and  fervour 
proportioned  to  the  things  you  pray  for.  Glorify  God, 
and  beg  his  favour  at  all  times,  but  chiefly  morning  and 
evening,  in  that  divine  manner  he  has  taught  you  in 
this  prayer. 

The  petitions  of  the  Lord's  Prayer  explained. 

Q,  YM^HAT  means  those  words,  Our  Father  it  ho 
*  *  art  in  heaven?  Ji.  That  God  is  our  Father, 
and  that  we  may  with  a  pious  confidence,  beg  all  bles- 
sings of  him,  both  for  ourselves  and  others.  Q.  What 
mean  those  words,  Who  art  in  heaven?  Jl.  That  God 
is  in  heaven,  to  whom  we  ought  to  raise  our  hearts  as 
often  as  we  pray. 

INSTRUC. — God  is  our  Father,  and  we  his  children; 
1.  Because  he  made  us,  not  as  other  creatures,  but  to 
his  own  image  and  likeness.  2.  Because  he  provides 
for  us,  gives  us  our  daily  bread,  and  all  we  have.  3. 
Because  from  him  we  have  our  inheritance  in  the  king- 
dom of  heaven ;  for  being,  through  original  sin,  made 
slaves  of  the  Devil,  we  are  by  baptism,  which  is  our  se- 
cond birth,  born  again  sons  of  God,  and  heirs  to  his 
kingdom,  which  is  called  adoption ;  so  that  God  is  our 
Father,  both  by  creation  and  adoption :  See  what  love 
the  Father  has  for  us,  that  we  should  be  called,  and 
be  the  sons  of  God.  1.  John  iii.  1. 

Who  art  in  heaven:  God  by  his  immensity  is  every 
where;  but  heaven  being  the  place  where  he  is  seen  in 
all  his  glory,  and  where  we  are  to  be  eternally  happy, 
our  Saviour  would  have  us  raise  our  hearts  and  thoughts 
up  thither,  as  often  as  we  pray,  to  put  us  in  mind 
that  heaven -is  the  chief  end  of  all  our  prayers  and 
wishes. 


1 12  The.  Poor  Man's  Catechism  :  Or, 

PETITION  I. 

Hallowed  be  thy  name. 

Q.  TTTHAT  do  we  beg  by  this  ?  A.  That  God 
VV  may  be  known,  praised,  served,  and  ho- 
noured, by  all. 

INSTRUC. — By  this  petition,  we  beg  that  all  glory 
may  be  given  to  God  5  that  not  only  we,  who  are  Chris- 
tians, but  all  others,  may  come  to  know,  love,  and  serve 
him,  and  so  may  give  him  the  honour  due  to  him;  that 
not  only  God,  but  the  verv  name  of  God  may  be  adored. 

EXHOR. — To  have  Gocf  above  for  our  Father,  to  com- 
miserate our  miseries,  and  assist  us,  by  his  Almighty 
power,  in  our  necessities,  is  a  great  encouragement  to 
bless  and  glorify  his  holy  name:  ungrateful  then  is  that 
man,  who  oy  oaths  and  curses  profanes  that  adorable 
name,  to  which  we  owe  our  being,  health,  life,  and  hap- 
piness. Repent  if  you  have  been  guilty  of  this  vice  of 
swearing ;  resolve  to  amend  and  even  to  correct  others, 
when  you  hear  this  sacred  name  dishonoured  by  their 
sacrilegious  mouths :  rather  join  with  the  heavens,  in 
declaring  his  glory,  and  with  all  blessed  souls,  in  sound- 
ing forth  his  praise. 

PET.  II. 

Thy  kingdom  come. 

q.   HTHAT  do  we  be?  b? this  Pe!ition  -    A-  That 

"  when  the  miseries  of  this  life  are  ended,  we 
may  partake  of  the  joys  of  his  kingdom. 

INSTRUC. — By  the  first  petition,  we  beg  that  God 
may  be  glorified  and  honoured;  by  the  second,  we  beg 
our  own  greatest  good,  which  consists  in  the  enjoyment 
of  God  and  his  kingdom. 

EXHOR. — In  gaining  this,  you  gain  all  things ;  this 
is  the  great  end  to  which  all  are  created;  this  is  what 
we  ought  principally  to  pray  for ;  especially  if  we  look 


Th    Christian  Doctrine  explained.         113 

on  the  calamitous  state  of  our  lives  here,  surrounded 
dailv  with  evils  and  miseries;  that  we  are  mere  exiles, 
and  live  in  a  place,  where  the  prince  of  this  world,  the  De- 
vil, reigns,  always  tempting  us  to  sin,  and  even  our  own 
corrupt  natu  re,  drawing  us  from  good.  Who  can  think  of 
this,  and  not  desire  and  pray  to  be  delivered  from  this 
weight  of  miseries?  O  wretched  man  that  lam,  who 
shall  deliver  me  from  this  body  of  death!  From  the 
miseries  of  a  life,  which  is  more  properly  called  death 
than  life  :  that  an  end  being  put  to  the  reign  of  the 
wicked,  God  may  fully  reign  without  resistance,  and 
we  partake  of  the  joys  of  his  kingdom. 

PET.  III. 

Thy  will  be  done  on  earth,  as  it  is  in  heaven. 


do  we  beg  by  this?  A.  That  God 
would  enable  us  by  bis  grace,  to  do  his  will 
in  all  things.  Q.  What  is  his  will  ?  A.  That  we  love, 
fear,  serve,  and  obey  him.  Q.  What  means  those 
words,  On  earth  as  it  is  in  heaven?  Jl.  That  we  may 
be  as  ready  and  cheerful  to  do  the  will  of  God  on  earth, 
as  the  Saints  and  Angels  are  in  heaven. 

INSTRUC.  —  Since  the  kingdom  of  God  cannot  come, 
unless  we  merit  it  by  doing  his  will,  therefore  in  the 
next  place,  we  pray  for  grace  to  accomplish  his  will,  and 
obey  all  his  commandments,  and  that  we  may  be  as  rea- 
dy and  devout  in  his  service,  as  the  Saints  and  Angels. 
Look  on  your  perverse  will,  which  is  ever  contra- 
dicting the  will  of  God,  and  you  will  see  the  necessity 
of  daily  addressing  this  petition  to  him,  Thy  will  be 
done.  The  source  of  depraved  will  is  concupiscence; 
which  opposes  the  will  of  God,  without  ceasing;  and 
have  we  not  reason  to  beg  grace  necessary  to  overcome 
this  evil  of  concupiscence,  that  our  will  may  be  con- 
formable to  the  will  and  law  of  God  ? 

EXHOR.  —  Renounce  O  Christian,  your  own  wjll,  so 
far  at  least,  as  it  contradicts  the  law  of  God  :  nothing 
offends  God,  but  self-will;  let  this  no  longer  reign  in 

10* 


1 14  The  Poor  Man's  Catechism  :  Or, 

your  mortal  body,  so  opposite  to  the  will  of  God :  away 
with  your  own  will,  ana  give  place  to  his.  Seek  above 
all  things,  by  his  grace,  to  do  his  will  on  earth  :  He  who 
does  the  will  of  God,  remains  for  ever.  1 .  John  ii.  17. 

PET.  IV. 

Give  us  this  day  our  daily  bread. 

q.     TTT HAT  do  we  beg  by  this  ?    A.  All  food  and 

VV  sustenance  for  our  souls  and  bodies. 
INSTRUCT. — In  this  fourth  petition,  we  confess  God  to 
be  the  great  giver  of  all  good  things,  of  temporal  bles- 
sings, as  .well  as  spiritual ;  and  herein  we  acknowledge 
that  he  is  Lord  of  all  things,  and  our  sovereign  Bene- 
factor :  by  this  petition,  we  beg  all  necessaries  of  life, 
food,  raiment,  and  habitation  5  for  bread,  in  holy  scrip- 
ture, often  imports  thus  much,  Gen.  iii.  19.  xviii,  5. 
Psalm  xiii.  4.  Isaiah  iii.  7.  Prov.  ix.  5.  But  for  riches, 
plenty,  and  dainties  we  pray  not;  nor  has  God  any 
where  promised  his  servants  such  things,  but  rather 
warned  them  against  riches,  which  are  seldom  his  gift, 
but  often  got  by  ill  means.  Daily  nourishment  and  ne- 
cessaries are  the  things  we  here  pray  for,  food,  raiment, 
and  habitation  ;  and  with  these  we  ought  to  be  content; 
we  only  ask  for  what  is  necessary  for  God's  glory,  and 
our  good.  We  pray  to  God  for  our  daily  bread  5  that 
is,  we  pray  that  we  may  get  it  honestly ;  for  if  we  get 
it  otherwise,  it  is  not  ours,  nor  does  God  give  it  us.  In 
a  word,  we  pray  for  our  daily  bread,  to  shew  that  all, 
both  rich  and  poor,  depend  even  for  their  daily  bread 
upon  divine  providence. 

Daily  bread,  according  to  such  of  the  holy  fathers 
as  have  expounded  the  Lord's  prayer,  signifies  also  our 
spiritual  food ;  as  the  word  of  God,  which  is  the  food 
of  the  soul,  and  the  Holy  Eucharist,  which  is  the  bread 
of  life. 

EXHOR. — Think,  O  Christian,  how  much  you  stand 
in  need  daily  of  God's  gracious  help,  since  it  is  in  him 
ive  live,  and  move,  and  are,  Acts  xvii.  28.  Every  mo- 
ment of  life  you  depend  on  him :  for  want  ot  this 


The  Christian  Doctrine  explained.        115 

thought,  you  so  often  recite  this  divine  prayer  with  sloth 
and  indifferency ;  whereas  did  you  reflect  on  your 
wants,  you  would  pray  with  the  greatest  fervour;  Give 
us  this  day  our  daily  bread.  Often  reflect  on  these  words 
of  the  Psalmist :  Thou  openest  thy  hand,  and  fillest 
every  creature  with  blessing,  Psalm  cxliv.  16.  Sweet 
Jesus,  open  thy  hand  to  my  poverty  and  want ;  thou  who 
fillest  every  living  creature  with  blessings  of  food  and 
sustenance.  Did  we*  serve  God  in  the  first  place,  and 
thus  recommended  our  affairs  to  him  daily,  by  many 
devout  prayers,  it  is  likely,  not  so  many  would  come 
to  want  bread. 

Be  still  more  in  earnest  to  offer  up  this  petition  for 
your  spiritual  good,  as  your  soul  infinitely  surpasses 
your  body,  as  glory  surpasses  dust,  and  eternity  this 
life.  Beg  not  only  for  grace,  but  that  you  may  never 
make  it  void,  but  co-operate  with  it.  Beg  not  only  for 
the  wholesome  admonitions  of  the  word  of  God,  but 
that  you  may  reduce  them  to  practice.  Beg  not  only 
for  the  bread  of  life,  the  holy  Eucharist,  but  that  by  a 
worthy  communion,  it  may  give  life  to  you. 

PET.  V. 

Forgive  us  our  trespasses,  as  we  forgive  them  that 
trespass  against  us. 


*  w 


HAT  do  we  beg  by  this  ?  A.  That  God 
would  forgive  us  the  sins  of  our  life  past, 
and  all  the  punishments  due  to  them.  Q.  Why  is  this 
condition  added,  Jis  we  for  give  them  that  trespass  against 
us  ?  Jl.  It  is  on  this  condition  God  has  promised  the 
forgiveness  of  sin ;  and  signifies,  that  if  we  forgive 
others,  we  shall  be  forgiven  ;  and  that  if  we  do  not  for- 
give others,  we  shall  not  be  forgiven. 

INSTRUC. — By  this  petition  we  confess  ourselves  to  be 
sinners ;  and  truly,  if  we  say,  we  are  without  sin,  we 
deceive  ourselves,  and  truth  is  not  in  us.  1  John  i.  8. 
For  us  sinners,  the  Lord's  prayer  is  a  general  remedy, 
when  we  pray  with  an  humble  and  contrite  heart  5  it 
then  remits  venial  sin,  and  obtains  mercy,  that  mortal 


116  The  Poor  Man's  Catechism  :   Or, 

ones  may  be  remitted  through  the  sacraments.  Thege 
are  called  OUT  debts,  because  by  them  \ve  owe  to  God  a 
satisfaction,  which  cannot  be  fully  made,  unless  he  re- 
mits it.  But  we  must  hope  for  this  pardon,  no  other- 
wise than  by  pardoning  others,  even  our  greatest  ene- 
mies; yet  we  may  require  the  payment  of  just  debts, 
and  restitution  for  damage  done.  Not  only  the  express 
command  of  God,  but  our  own  interest  obliges  us  to 
this  pardon  of  enemies ;  and  indeed  our  salvation  is  not 
made  harder,  but  easier  by  it :  since  by  this,  God  puts 
his  mercy  into  our  own  hands,  promising  that  if  we 
are  merciful,  and  will  forgive  (which  is  in  our  power) 
we  shall  find  mercy,  and  be  forgiven ;  and  if  he  for- 
gives our  great  and  innumerable  offences,  cannot  w;e 
forgive  an  injury  our  neighbour  has  done  us  ?  As  long 
as  truo  charity  reigns  in  our  hearts,  we  render  our- 
selves capable  of  this  mercy;  but  when  charity  is  de- 
stroyed by  anger,  ill-will,  malice,  or  revenge,  then  is 
our  prayer,  Forgive  us  our  trespasses,  void  and  ineffec- 
tual. Thus  we  are  exhorted :  When  you  offer  your  gift 
io  the  altar,  go  first  and  be  reconciled  to  your  brother. 
St.  Matt.  v.  23. 

By  this  petition,  we  beg  not  only  a  forgiveness  of 
sin,  but  also  of  the  punishment  due  to  it.  The  greater 
then  our  contrition  is,  when  we  repeat  this  prayer, 
the  greater  will  be  our  pardon,  according  to  that  say- 
ing of  our  Saviour  on  St.  Mary  Magdalen,  Many  sins 
are  forgiven  her,  because  she  has  loved  much.  St.  Luke 
iii.  47. 

EXHOR — Be  you,  0  Christian,  an  imitator  of  God: 
as  he  in  his  mercy  forgives  you,  so  do  you  forgive  others. 
The  more  you  sin,  the  oftener  you  sin,  the  more  ear- 
nestly you  ought,  with  hope  in  God,  to  repeat  this 
prayer  :  Forgive  us  our  trespasses.  Think,  O  my  soul, 
of  those  punishments  due  to  sin  beyond  conception ! 
Pray  to  God  to  forgive  you  now,  and  do  works  of  pe- 
nance while  you  may.  Bewail  your  sins  in  time  with 
tears  of  contrition,  that  you  may  not  bewail  them  for 
eternitv  in  torments. 


The  Christian  Doctrine  explained.         117 

PET.   VI. 

Lead  us  not  into  temptation. 

q.  TT7HAT  do  we  beg  by  this  petition  ?  A.  That 
VV  God  would  not  permit  us  to  be  tempted 
above  our  strength.  Q.  Does  God  tempt  us  to  sin  ?  Jl. 
No,  he  does  not :  He  tempts  no  one  to  the  evil  of  sin, 
St.  James  i.  13.  ^.  By  whom  are  we  tempted  ?  Ji. 
By  the  devil,  the  world,  and  our  own  concupiscence. 
Q.  Is  it  any  sin  to  be  tempted  ?  Jl.  not  without  some 
consent  or  delight  on  our  part.  Q.  Can  we  live  in  the 
world  without  temptation  ?  A.  We  cannot :  Man's 
life  is  a  warfare  upon  earth.  Q.  What  is  the  best  re- 
medy against  temptation  ?  A.  To  keep  out  of  the  oc- 
casions of  it:  and  often  repeat  this  prayer  devoutly: 
Lead  us  not  into  temptation. 

INSTRUC. — As  then  we  pray  to  be  delivered  from 
the  guilt  of  sin,  in  the  foregoing  petition;  and  this 
cannot  well  be  done,  unless  we  are  freed  from  the  dan- 
gers of  sin  ;  therefore  the  next  petition  is,  Lead  us  not 
into  temptation.  By  this  we  pray  that  God  would  re- 
move the  temptation  that  leads  us  into  sin,  at  least  that 
he  would  give  us  strength  to  overcome  it.  Temptation 
comes  not  from  God  :  to  say  that  God  tempts  any  one 
to  sin,  is  blasphemy;  he  does  indeed  permit  us  to  be 
tempted,  to  try  our  obedience  to  him,  but  the  tempta- 
tion proceeds  from  the  Devil's  malice ;  so  he  tempted 
Mam  and  Eve  in  Paradise,  even  in  the  state  of  inno- 
cence :  it  proceeds  from  the  world,  that  is,  from  those 
depraved  persons  with  whom,  we  live,  and  who  are  la- 
bouring to  corrupt  us  with  their  wicked  maxims:  it 
proceeds  from  our  own  depraved  nature  and  concupis- 
cence, which  is  that  law  in  om-  members,  that  continual- 
ly fights  against  our  reason  and  the  law  of  God  :  many 
are  the  sins  and  temptations,  that  proceed  from  concu- 
piscence of  the  flesh.  Gal.  v.  19.  <yc. 

There  is  no  man  living  free  from  temptation :  the 
root  of  it  is  born  with  us  ;  the  life  of  man  is  tempta- 
tion :  yet  temptation  is  no  sin,  unless  we  make  it  sucji 


118  The  Poor  Marts  Catechism:  Or,-' 

by  wilful  consent  ;  it  often  turns  to  our  greater  virtue 
and  merit,  through  our  resistance  and  Christian  forti- 
tude :  Blessed  is  th&  man  that  sustains  temptation,  because 
when  he  has  been  proved,  he  shall  receive  a  crown  of 
life.  St.  James  i.  12. 

There  are  three  steps  to  sin  :  thought,  delight,  con* 
sent.  The  first  arises  in  the  mind,  and  is  not  sin,  but 
a  suggestion  of  the  Devil  to  sin.  The  second,  which  is 
delight,  arises  from  the  flesh  or  concupiscence,  and  is 
not  sin,  unless  we  wilfully  encourage  it,  and  dwell  in 
it.  The  third  is  consent,  and  this  is  done  by  the  will  ; 
this  last  completes  the  temptation,  and  begets  death; 
that  is,  proves  mortal  to  the  soul.  The  means  to  pre- 
vent it  is,  1.  To  put  a  stop  to  the  beginning:  2.  To 
avoid  all  occasions  :  3.  To  pray  often  \  Lead  us  not 
into  temptation. 

EXHOR.  —  Remember,  O  Christian,  as  you  are  in  this 
world  surrounded  with  enemies,  and  that  your  very 
life  is  a  combat  upon  earth,  how  necessary  it  is  to  offer 
up  this  petition  daily  to  God  :  Your  fight  is  not  against 
flesh  and  blood,  (men)  but  against  principalities  and 
powers,  against  the  wicked  spirits  who  inhabit  the  air  : 
besides  the  inconstancy  of  your  state,  and  weakness  of 
your  nature,  require  you  to  arm  yourself  with  this 
prayer  5  knowing  it  is  impossible  for  you  either  to  avoid 
evil,  or  do  good,  or  to  free  yourself  from  the  evils 
that  already  oppress  you,  without  the  means  of  God's 
grace,  nor  without  using  all  care  to  deserve  and  obtain 
an  increase  of  that  grace.  As  then  you  have  God  for 
your  almighty  protector,  and  Jesus  for  your  leader,  do 
your  part:  Resist  the  Devil  and  he  will  fly  from  you. 
Avoid  all  occasions,  such  and  such  company,  such  pla- 
ces, such  conversation  ;  but  chiefly  renounce  your  own 
will,  which  is  the  origin  of  temptation  and  sin. 


TKT 


PET,  VII. 

'  Deliver  us  from  evil. 

HAT  do  we  beg  by  this  ?  A.  That  God  would 
free  us  from  alfeviU  sin,  and  other  mise- 


The  Christian  Doctrine  explained.          119 

ries.  Q.  From  whence  comes  the  evil  of  sin  ?  A.  From 
the  DeviPs  malice,  and  our  own  corrupt  nature  and  per- 
verse will,  not  from  God.  Sin  in  God  there  is  none. 

INSTRUC. — By  this  last  petition,  we  beseech  God  to 
deliver  us  from  all  evil ;  as  the  Devil,  sin  and  everything 
that  obstructs  our  salvation:  as  for  the  evils  of  life,  they 
may,  by  grace,  be  turned  to  our  eternal  good  ;  yet  we 
pray  to  be  freed,  even  from  these,  so  far  as  they 
may  hinder  our  progress  in  virtue,  and  be  a  temptation 
of  murmuring  and  impatience. 

EXHOR. — At  the  same  time  then,  you  pray  to  be  de- 
livered from  all  evils  that  are  eternal,  pray  that  you 
may  with  resignation  and  an  humble  mind,  embrace 
those  that  are  temporal,  as  from  the  hand  of  God,  to 
be  a  penance  for  your  sins  :  he  that  sends  them  sends 
strength  to  bear  them :  these  are  sent  lest  you  should 
forget  where  you  are,  what  you  are,  and  for  what  you 
suffer.  All  the  petitions  of  the  Lord's  prayer  are  to  put 
you  in  mind  of  God  and  yourselves,  and  youv  entire 
dependance  on  him.  O  weakness  of  man,  that  can  do 
nothing  of  himself!  But  O  power  of  God,  by  which 
he  can  do  all  things,  through  him  who  strengthens  us. 
I  can  do  all  things  in  him  that  comforts  me.  Phil.  iv.  13. 

SECT.  II. 

The  Hail  Mary  expounded. 

Q.  "117HAT  is  the  Hail  Mary  ?  A.  It  is  a  salutation 
f  '  and  holy  prayer,  whereby  we  beg  the  inter- 
cession'of  the  blessed  Virgin  Mary,  and  express  our 
joy  for  the  incarnation  of  the  Son  of  God.  Q.  How 
many  parts  has  it  ?  A.  Three.  The  first  part  is  the 
salutation  of  the  Angel  Gabriel  to  the  blessed  Virgin, 
when  he  announced  to  her  the  incarnation  of  the  Son  of 
God,  saying,  Hail  Mary,  full  of  grace  our  Lord  is  with 
ihee.  The  second  part  was  spoke  by  St.  Elizabeth, 
inspired  by  the  Holy  Ghost,  when  the  blessed  Virgin 
came  to  visit  her:  Blessed  art  thou  among  woman  and 
bessed  is  the  fruit  of  thy  womb.  The  third  part  was 
added  by  the  church  against  the  heretic  Nestorius,  and 


120  The  Poor  Man's  Catechism  :  #r, 

his  party,  who  denied  the  Virgin  Mary  to  be  the  mother 
of  God :  Holy  Mary,  mother  of  God  pray  for  us  sinners 
now  and  in  the  hour  of  our  death. 

INSTRUC. — The  most  excellent  prayer  next  to  the 
Lord's  prayer,  is  the  angelical  salutation,  commonly 
called  the  Hail  Mary ;  because  it  begins  with  these 
words,  HailMary,  full  of  grace.  As  the  Lord's  prayer 
was  delivered  by  Christ  himself,  to  teach  us  how  we 
ought  to  pray  through  his  mediation,  to  his  eternal  Fa- 
ther, so  the  Hail  Mary  was  taught  by  divine  inspiration, 
to  beg  the  intercession  of  the  blessed  Virgin  to  her  Son 
Jesus,  for  us  sinners ;  and  to  express  our  joy,  for  the  in- 
carnation of  the  Son  of  God,  which  was  the  cause  of 
all  our  good. 

This  prayer,  though  short,  is  full  of  mystery :  it  puts 
us  in  mind  of  our  ancient  misery,  deprived  as" we  were, 
through  sin,  of  the  sight,  the  grace  and  love  of  God. 
It  excites  gratitude  in  us,  for  the  benefit  of  the  incar- 
nation :  it  honours  God  by  renewing  the  memory  of  so 
great  a  mercy  :  in  a  word,  this  prayer  is  odious  to  the 
Devil,  as  shewing  how  his  wicked  design  was  frus- 
trated, and  his  head  crushed  by  the  seed  of  the  wo- 
man. 

The  first  part  of  this  prayer  is  the  saluation  of  the 
blessed  Virgin  by  the  Angel  Gabriel,  and  in  it  her  sin- 
gular graces  are  expressed :  Hail  Mary  full  of  grace, 
our  Lord  is  with  thee.  Hail  Mary  is  a  word  of  saluta- 
tion, as  if  he  had  said,  Rejoice,  0  mother  of  God:  a 
word  of  joy  then  this  to  lier,  and  to  all  heaven  and 
earth,  as  renewing  the  memory  of  her  son's  conception. 
Full  of  grace :  these  words  mean  that  the  blessed  Vir- 
gin had  a  special  prerogative  of  grace  above  all  others, 
as  being  elected  by  God,  to  conceive  and  bear  him,  who 
is  the  Author  of  all  grace  to  men.  No  wonder  then,  if 
her  conception  and  nativity,  and  whole  life,  were  im- 
maculate, and  never  subject  to  the  stain  of  sin  :  no- 
wonder  that  she,  who  was  to  bear  our  blessed  Redeem- 
er, who  came  to  destroy  sin,  should  be  by  his  grace 
preserved  from  all  sin  :  and  although  it  is  written  of 
others,  that  they  were  full  of  grace,  as  the  apostles  and 
St.  Stephen,  to  the  end  of  fulfilling  ihe  office  whereto 


The  Christian  Doctrine  explained.         121 

they  were  chosen ;  yet  none  so  full  as  she,  who  was 
chosen  to  be  the  mother  of  our  Lord :  her  graces  were 
singular,  such  as  made  her  the  most  pure  creature  of  all 
other  pure  creatures,  whether  upon  earth  or  in  heaven. 
—Our  Lord  is  with  thee  :  the  Son  of  God,  who  is  Lord 
of  all,  the  second  person  of  the  blessed  Trinity,  de- 
scends into  thy  womb,  to  become  incarnate ;  to  take 
flesh  of  thee,  and  to  be  thy  Son.  He  descends  to  be  in 
thee.  not  only  by  love  and  grace,  but  by  nature  also,  to 
be  at  the  same  time,  spiritually  conceived  in  thy  soul, 
and  really  in  thy  body.  Thus  we  may  truly  say,  that 
God  wrought  in  her  the  greatest  of  all  his  wonders, 
when  he  made  her  mother  of  God,  she  still  remaining  a 
Virgin. 

EXHOR. — Bear,  0  Christian  soul,  a  due  regard  to  this 
angelical  salutation,  and  to  the  blessed  person  who  is 
therein  honoured  by  God,  men  and  angels.  As  often 
as  you  repeat  it,  think  with  joy  of  the  blessed  incarna- 
tion of  the  Son  of  God  :  think  of  your  own  ancient  mise- 
ry and  present  happiness:  once  slaves  of  the  devil, 
now  sons  of  God  :  once  children  of  wrath,  children  of 
hell,  now  heirs  with  Christ  in  glory.  O  blessed  prayer, 
deserving  of  veneration  in  the  heart  of  every  good  Chris- 
tian !  Live  so,  that,  like  the  blessed  Virgin,  you  may  have 
a  share  in  God's  singular  favours :  follow  the  steps  of 
your  blessed  Mother,  imitate  her  virtue,  purity,  humili- 
ty, obedience,  and  devotion,  and,  through  the  practice 
of  these  virtues,  you  will  preserve  the  presence  of  God 
in  your  heart. 

SECT.  II. 

JBlessed  art  thou  among  ivomen,  and  blessed  is  the  fruit 
of  thy  womb. 

#.  "II^HCSE  words  were  these  ?  Jl.  The  words  of 
St.  Elizabeth,  when  the  blessed  Virgin  enter- 
ed her  house,  soon  after  the  conception  of  the  Son  of 
God.  Q,  What  mean  those  words.  Blessed  art  thou 
among  women?  d.  That  she  was  chosen  among  all 

11 


122  The  Poor  Man's  Catechism:  Or, 

women  to  be  the  ipother  of  God,  and  therefore  ought  to 
be  blessed  and  praised  above  all  women.  Q.  What 
means,  Blessed  is  the  fruit  of  thy  womb  ?  Jl.  That  Je- 
sus is  her  true  Son,  and  in  him,  and  by  him,  she  is  the 
instrument  of  all  blessings  to  us,  and  therefore  to  be 
blessed  both  by  men  and  angels. 

INSTRUC. — These  words,  Blessed  art  thou  among  wo- 
men, were  first  pronounced  by  the  Angel  Gabriel,  and 
after  by  St.  Elizabeth :  for  when  the  blessed  Virgin 
came  to  visit  her,  she  was  filled  with  the  Holy  Ghost, 
and  then  made  this  exclamation,  Blessed  art  thou  among 
women,  blessed  is  the  fruit  of  thy  womb :  and  as  soon  as 
the  salutation  of  the  blessed  Virgin  sounded  in  the  ears 
of  Elizabeth,  the  infant  that  was  in  her  womb,  St.  John 
Baptist,  leaped  for  joy ;  as  if  these  great  blessings  which 
entered  that  house  with  the  blessed  Virgin,  at  the  sound 
of  her  voice,  betokened  even  then  the  extraordinary 
graces  and  favors  God  intended  to  give  to  us,  by  the 
voice  of  her  intercession.  Blessed  among  ivomen  ;  that 
is,  blessed  above  all  women,  that  ever  were,  or  ever  will 
be ;  blessed  above  all  pure  creatures,  either  upon  earth 
or  in  heaven,  as  bearing  the  Son  of  God,  then  incarnate, 
in  her  womb :  she  was  blessed  in  her  person,  as  full  of 
grace;  blessed  with  regard  to  the  fruit  of  her  womb, 
the  fountain  of  all  blessing  to  us,  Jesus,  to  whom  we  «we 
our  life  and  happiness,  there  being  no  other  name 
through  which  we  can  expect  to  please  God,  or  ever 
enjoy  him.  As  then  the  first  curse  was  laid  on  us 
through  Eve  ;  so  all  blessings  were  conferred,  and  the 
curse  taken  off,  through  Mary,  by  the  fruit  of  her  womb, 
Jesus ;  with  whom,  tnrough  whom,  and  by  whom  she 
was  blessed,  and  made  the  instrumental  cause  of  bles- 
sing to  us  5  and  thus  the  honour  we  give  to  the  Mother, 
ever  centers  in  the  Son. 

EXHOR. — With  what  veneration  ought  not  you,  0 
Christian,  to  look  on  this  blessed  Virgin,  now  reigning 
with  her  Soa  in  glory,  after  all  the  blessings  that  have 
proceeded,  through  her  to  you  and  all  mankind  ?  O  re- 
peat these  words  with  the  same  spirit  as  the  Angel 
and  Elizabeth,  praising  with  them  the  great  power 
of  God,  and  extolling  his  most  pure  Mother,  the 


The  Christian  Doctrine  explained.         123 

most  holy  of  all  pure  creatures,  so  highly  honoured 
by  himself.  Bless  and  praise  her  amidst  the  cor- 
ruption of  this  age,  and  make  good  those  words  she,  by 
divine  inspiration,  spoke  of  herself  5  From  this  time  for- 
ward, all  generations  shall  call  me  blessed,  St.  Luke  i, 
41. 

SECT.  III. 

Holy  Mary,  Mother  of  God,  pray  for  us  sinners,  now  and 
in  the  hour  of  our  death. 

#.  TT7HO  made  this  last  part  of  this  holy  prayer  ? 
W  *#.  This  was  added  by  the  Catholicfo  Church, 
against  Nestorius  and  his  followers,  who  denied  the 
btessed  Virgin  Mary  to  be  the  Mother  of  God,  and 
would  have  her  called  only  Mother  of  Christ,  pretend- 
ing, that  the  person  of  Christ  was  different  from  the  per- 
son of  the  Son  of  God.  Q.  How  is  she  the  Mother  of 
God  ?  Jl.  Because  her  Son  Jesus,  who  was  truly  born  of 
her,  is  no  other  person  than  the  Son  of  God,  and  is  true 
God.  Q.  What  mean  those  words,  Pray  for  us  sinners? 
Jl.  That  as  such,  we  stand  in  need  of  her  intercession 
to  her  Son  Jesus.  Q.  Why  is  added,  Now  and  in  the 
Iwur  of  our  death  ?  Jl.  That  every  hour  we  are  in  dan- 
ger, we  have  need  every  hour  of  her  powerful  protec- 
tion, but  chie%  in  our  last  moments,  that  she  would 
defend  us  against  our  enemy,  and  be  our  advocate  at 
judgment.  ^.  Why  do  Catholicks  say  the  Hail  Mary 
after  the  Lord's  Prayer  ?  *#.  That  the  blessed  Virgin 
joining  her  intercession  to  our  petitions,  we  may  more 
easily  obtain  what  we  ask  for  in  the  Lord's  Prayer.  Q. 
May  we  likewise  desire  the  prayers  of  other  saints  ?  •#. 
Yes,  of  all  the  saints;  in  particular  of  the  saint  whose 
name  we  bear,  and  of  our  angel  guardian. 

INSTRUC. — This  last  part  of  the  angelical  salutation 
is  very  ancient,  and  has  been  used  by  all  the  faithful, 
after  the  council  of  Ephesus  had  decreed  according  to 
scripture  and  tradition,  against  Nestorius,  that  the  Vir- 
gin Mary  is  truly  Mother  of  God:  for  since  there  are 
not  two  .persons  in  Christ,  but  in  him  the  divine  and 


124  The  Poor  Marts  Catechism :  Or, 

human  nature  both  subsist  in  one  person,  viz.  the  se- 
cond Person  of  the  blessed  Trinity,  and  Jesus,  who  is 
truly  her  son,  is  the  Son  of  God;  the  same  Person 
God,  who  is  also  Man  ;  it  clearly  follows,  that  she  is 
truly  Mother  of  God  ;  Mother  of  our  Lord,  said  St. 
Elizabeth^  Luke  i.  35.  That  Holy  which  shall  be  born 
ofthee,  shall  be  called  the  Son  of  God,  said  the  Angel, 
Luke,  i.  35. 

Yet  we  honour  her  with  no  divine  worship,  which 
is  due  only  to  God,  but  only  with  such  honour  as  is 
due  to  the  most  pure  creature,  as  she  was.  We  also 
Jook  upon  her  as  our  greatest  and  best  patroness,  and 
never-failing  advocate  with  Christ,  and  place  great  con- 
fidence in  her  intercession,  both  with  regard  to  her 
great  dignity  and  the  title  of  Mother  of  God,  and  with 
respect  to  her  high  excellency,  and  extraordinary  sanc- 
tity and  merit  with  God,  as  full  of  grace,  and  now  in 
glory,  above  all  the  angels  and  saints;  neither  can  we 
doubt,  if  she  had  so  great  interest  and  power  with  her 
Son  on  earth,  the  same  and  greater  she  has  with  him 
in  heaven.  We  therefore  beg  that  she  would  pray  for 
us  now  ;  that  is^  every  hour,  because  being  every  hour 
in  danger,  we  have  every  hour  need  of  her  aid ;  but 
chiefly  in  our  last  moments,  to  defend  us,  and  to  be  to 
us  a  mother,  both  dying,  and  at  the  tribunal  of  judg- 
ment. 

Upon  the  same  grounds  we  implore  the  intercession 
of  all  the  saints  in  heaven  ;  for  knowing  that  their 
prayers  always  prevailed  with  God,  when  they  were 
mortal  here,  we  believe  they  do  not  less  prevail,  but 
more  now  their  souls  are  in  glory ;  nor  have  they  less 
regard  and  zeal  for  our  salvation,  as  being  all  in  the 
same  church  with  us,  though  in  a  different  state  :  and 
if  even  the  wicked  spirits  hear  the  supplication  of  their 
votaries,  how  can  we  doubt  but  the  blessed  spirits  know 
our  wants,  and  the  contents  of  our  petitions  ;  they  w  ho 
have  the  clear  sight  of  God,  who  knows  all  things,  and 
as  they  beg  mercy  for  sinners  to  repent,  so  we  read 
that  they  rejoice  in  our  conversion.  But  as  God  sends 
his  angels  to  guard  us,  who  preserve  us  daily  from 
many  harms  of  soul  and  body,  and  the  name  of  some 


The  Christian  Doctrine  explained.         126 

saint  is  given  to  us  in  baptism  ;  hence  it  is  a  pious  cus- 
tom, for  every  one  to  invoke  in  particular  their  angel 
guardian,  and  the  saint  from  whom  they  derive  their 
name,  and  in  so  doing  we  honour  God,  who  gives  us 
the  saints  and  angels  for  our  protectors. 

EXHOR. — Make  then,  O  Christian,  this  your  Mother, 
your  powerful  advocate  to  her  Son  Jesus,  by  often  re- 
peating this  Angelical  Prayer:  honour  her  thereby  as 
your  pious  ancestors  ever  did  before  you :  let  your  pray- 
er be  equally  fervent,  as  your  necessities  require,  and 
as  ber  intercession  is  powerful  with  her  Son:  by  invok- 
ing her,  you  do  in  effect  pray  to  him,  while  your  peti- 
tions are  by  her  presented  to  him  ;  while  your  eyes  are 
on  her,  your  heart  is  on  God.     Often  repeat  this  pray- 
er when  you  are  in  health,  against  the  time,  when, 
through  pain  and  agony,  you  may  not  be  able  :  Holy 
Mary,  Mother  of  God,  pray  for  us  sinners,  now  and 
in  the  hour  of  our  death.     A  prayer  so  excellent  can- 
not be  too  often  repeated ;  learn  then  to  say  the  Rosa- 
ry, which  is  composed  of  the  Lord's  Prayer  and  the 
Hail  Mary,  and  strive  to  gain  the  indulgences  which 
are  granted  to  those  who  undertake  that  devotion.   You 
have  been  taught  to  have  a  singular  love  and  veneration 
for  the  blessed  Virgin  Mary  from  your  infancy,  honour 
her  then  through  the  whole  course  of  your  life :  every 
year,  on  her  festivals  :  every  month,  with  those  of  the 
Rosary:  every  week,  on  all  -Sat  urdays :  everyday,  by 
frequently    repeating  the    Hail  Mary:    never  forget 
morning  and  evening  to  recommend  yourself  to  the 
protection  of   the  saint  of  your  name,  and  of  your 
guardian  angel :  let  this  be  your  daily  prayer.     0  angel 
of  God,  0  blessed  saint,  to  whose  holy  care  lam  com- 
mitted, enlighten,  defend,  and  guide  me  this  day,  this 
night,  from  all  sin  and  danger:  O  remain  with  me  nowT 
and  at  the  hour  of  my  death.     To  God  be  all  praise  and 
glory,  from  all  the  saints  on  earth  and  in  heaven. 


w 


Of  Charity  f 

HAT  is  charity  ?     A.  It  is  the  love  of  God 
above  all  things,  and  of  our  neighbour  as  of < 
11* 


126         The   Poor    Man's  Catechism :  Or, 

ourselves,  infused  into  our  hearts  by  the  Holy  Ghost. 
Q.  Who  are  our  neighbours  ?  Jl.  All  mankind,  espe- 
cially Catholicks.  Q.  Why  all  mankind  ?  A.  Because 
all  were  made  to  the  image~  of  God,  and  all  redeemed 
by  the  death  of  Christ.  Q.  Why  especially  Catho- 
licks ?  Jl.  Because  they  are  with  us  members  of  the 
Church.  Q.  What  is  it  to  love  God  above  all  thing  ? 
..#.  To  be  willing  to  lose  all  things  rather  than  the  love 
and  grace  of  God  by  mortal  sin.  Q.  What  is  it  to 
love  our  neighbour  as  ourselves  ?  A.  To  wish  him  the 
same  good  as  ourselves  and  to  do  him  no  wrong.  Q. 
Is  this  any  where  commanded  ?  Jl.  Yes,  to  love  God 
above  all  things  is  the  first  and  greatest  commandment, 
both  in  the  old  law  and  the  new,  and  the  second  is  like 
unto  the  first :  Thou  shalt  love  thy  neighbour  as  thyself. 
Q.  What  is  the  highest  act  of  charity  ?  Jl.  To  give 
our  life  for  God's  honour  and  our  neighbour's  salvation. 
Q.  What  are  the  effects  of  charity  ?  Jl.  It  remits  sin, 
and  gives  spiritual  life  to  the  soul :  He  that  loves  not, 
remains  in  death)  1  John  iii.  14. 

INSTRUC. — Divine  charity  is  not  a  natural  love,  but 
supernatural ;  because  it  comes  directly  from  God,  who 
is  charity  itself ^  and  is  infused  by  the  Holy  Ghost  into 
our  hearts  in  baptism.  It  is  the  most  excellent  virtue 
of  all,  as  giving  life  to  all  other  virtues,  as  much  as  the 
soul  gives  life  to  the  body ;  so  that  whatever  good  I 
practise,  if  charity  does  not  at  the  same  time  abide  in 
my  soul,  if  I  am  without  charity,  it  is  nothing:  though 
my  faith  be  great  enough  to  move  mountains,  if  I  am 
without  charity,  it  will  avail  me  nothing ;  and  so  of  all 
other  gifts  and  virtues. 

Thou  shalt  love  the  Lord  thy  God  with  thy  whole  heart , 
and  ivith  thy  whole  soul,  and  with  all  thy  strength,  and 
with  all  thy  mind;  and  thy  neighbour  as  thyself,  Luke 
x.  27.  Matt.  xxii.  These  are  the  two  great  com-mand- 
ments  or  precepts  of  charity ;  in  these  two  we  fulfil 
the  law  and  the  prophets;  and  the  reward  is  life  ever- 
lasting. To  love  God  with  all  your  heaat,  is  to  love 
him  truly  :  to  love  him  with  all  your  soul,  is  to  employ 
all  the  interior  powers  of  your  soul  in  his  service  :  to 
love  him  with  all  your  strength,  is  to  serve  him  with 


The  Christian  Doctrine  explained.          127 

your  exterior  power  and  actions  :  to  love  him  with  all 
your  mind,  is  to  fix  your  mind  upon  him  in  holy  con- 
templation, and  think  there  is  none  so  amiable  as  he. 
With  this  love  we  must  join  a  holy  fear  :  love  him  as 
our  Father,  fear  him  as  our  God. 

To  love  our  neighbour  as  ourselves,  we  must  look  on 
him  as  another  self,  as  one  friend  does  another;  we 
must  wish  him  the  same  good  as  ourselves,  do  as  we 
would  be  done  by  :  in  a  word,  make  ourselves  the  rule 
by  which  we  love  our  neighbour. 

The  motives  to  this  universal  charity  to  mankind, 
are,  first,  because  it  is  the  great  commandment  of  God. 
2.  Because  all  men  were  created  to  the  image  of  God, 
and  therefore  as  God  willeth,  that  every  one  he  has 
created  should  be  saved ,  we  must  wish  the  same  from 
our  hearts.  3.  Because  Christ  died  for  all  others,  as 
well  as  for  us.  4.  Because  all  were  created  for  the  same 
end,  to  be  companions  with  us  in  glory.  These  are 
certainly  strong  reasons  why  our  charity  ought  to  extend 
to  all  mankind,  Jew,  Samaritan,  Christian^  friend  and 
enemy  :  we  must  love  all  for  God's  sake,  because  they 
are  all  his ;  and  very  often  those  we  take  to  be  our 
enemies,  may  be  in  the  friendship  and  favour  of  God  : 
but  in  the  first  place,  according  to  the  order  of  charity, 
vfQ  must  love  those  who  are  the  most  nearly  related  to 
us,  and  do  good  to  them  when  they  are  in  want,  pre- 
ferably to  others,  as  to  a  parent,  brother,  or  sister,  Sfc. 
Next  to  them,  we  must  love  all  that  are  of  the  house- 
hold of  faith  :  in  a  word,  all  are  our  neighbours,  but 
chiefly  those  who  stand  most  in  need  of  our  assistance, 
either  corporal  or  spiritual.  We  must  shew  our  love 
not  in  words  only,  but  in  deed  and  truth :  it  is  by  this 
token,  and  only  by  this,  we  can  have  any  satisfactory 
proof,  that  charity  reigns  in  our  hearts  :  for  if  it  be 
there,  it  will  work  in  our  lives;  and  if  it  does  not 
work,  we  may  conclude  it  is  not  there  ;  for  divine  cha- 
rity, as  St.  Gregory  says,  does  great  things  where  it  is  : 
a  man  is  best  known  by  his  actions,  so  the  love  of 
God  is  known  by  keeping  his  commandments  ;  and  the 
love  of  our  neighbour  by  what  we  do  for  him  both 
for  body  and  soul ;  by  feeding  the  hungry,  giving. 


128  The  Poor  Man's  Catechism:  Or, 

drink  to  the  thirsty,  cloathing  the  naked,  &c.  By  cor- 
recting sinners,  by  instructing  the  ignorant,  and  pre- 
venting them  from  losing  their  souls.  This  is  what 
divine  charity  teaches,  and  where  this  charity  is,  it 
covers  a  multitude  of  sins  and  imperfections ;  it  gives 
spiritual  life  to  the  soul ;  it  translates  us  from  death  to 
life  eternal;  God  has  given  his  word,  Do  this,  and  thou 
shall  live. 

EXHOR. — Charity  then,  O  Christian,  is  a  gift,  a 
virtue  which  you  ought  to  covet  ahove  all  others :  it 
is  one  of  the  divine  perfections  of  God,  For  God  is 
charity :  nothing  brings  you  nearer  to  God  than  divine 
love;  nothing  unites  you  more  closely  to  him  :  He  that 
remains  in  charity r,  remains  in  God,  %  John  iv.  16. 
You  have  nothing  more  to  do  in  the  spiritual  life,  but  to 
acquire  and  increase  this  virtue,  which  brings  all  other 
perfections  with  it,  it  being  the  life  of  the  soul,  and  the 
soul  of  all  virtue  :  without  charity  you  remain  as  dead 
to  God,  and  without  all  hopes  of  your  future  happiness. 
Let  then  the  love  of  God  in  the  first  place,  possess  vour 
heart ;  do  nothing,  speak  nothing,  think  nothing  that  is 
displeasing  to  him ;  then  will  his  love  enter  into  your 
soul,  when  sin  is  banished  out  of  it.  Let  the  same  chari- 
ty extend  to  your  neighbour;  the  love  of  God  and  your 
neighbour  can  never  be  separate  from  each  other ;  let  the 
love  of  Jesus  to  you  be  the  rule  to  love  your  neighbour, 
and  you  will  never  err  therein. 

Of  the  Ten  Commandments  in  general. 

^.  TJTOW  many  commandments  are  there  ?  •#.  Ten. 
i  JL  ^.  What  is  the  chief  end  of  the  commandments? 
•#.  To  teach  us  the  love  of  God  and  our  neighbour :  He 
that  loveth  tuts  fulfilled  the  law.  Q.  Who  gave  the  com- 
mandments ?  A.  God  himself  in  the  old  law,  and  Christ 
confirmed  them  in  the  new.  Q.  Why  did  God  give  the 
commandments  to  Moses  in  thunder  and  lightning  ?  A. 
To  move  the  Israelites  to  a  careful  keeping  of  them.  Q. 
Is  it  possible  for  frail  man  to  keep  them  all  ?  •#.  It  is, 
through  God's  grace.  Q.  Are  we  bound  under  pain  of 


The  Christian  Doetrine  explained. 

hell  to  keep  them  ?  Jl.  We  are  :  If  then  wilt  enter  into 
life,  keep  the  commandments,  St.  Matt.  xix.  17. 

INSTRUC. — The  decalogue,  or  ten  commandments, 
were  delivered  to  man,  by  the  authority  of  God  himself, 
as  a  rule  to  govern  his  whole  life,  both  his  outward  ac- 
tions, and  inward  thoughts  and  affections,  according  to 
the  will  of  his  Creator :  nor  is  there  any  law  on  earth  so 
excellent  as  this :  1.  From  the  dignity  of  the  Author, 
being  written  by  the  finger  of  God.  In  the  creation  of 
the  world,  God  imprinted  a  natural  law  in  the  soul  of 
man,  that  is,  he  gave  him  a  light  and  knowledge  to  di- 
rect him  what  he  ought  to  do,  and  what  to  avoid :  but, 
by  long  sinning,  this  law  being  in  a  manner  razed  out  of 
his  heart,  that  none,  through  a  feigned  ignorance,  might 
excuse  themselves  in  sin,  God  was  pleased  that  what 
before  was  wrote  in  the  mind,  should  be  visibly  engraved 
in  stone,  and  placed  before  their  very  eyes.  2.  It  is  the 
most  excellent  law  as  to  its  perfection,  and  the  substance 
of  the  things  it  contains ;  such  tilings  as  render  man  truly 
pleasing  to  God,  and  beloved  by  him.  All  virtue  is  com- 
manded, and  all  vice  prohibited  by  it.  3.  As  to  the  end 
of  it,  it  aims  at  nothing  transitory,  no  momentary  good, 
but  life  eternal. 

The  commandments  are  divided  into  two  tables :  The 
first  relates  to  God,  the  second  to  our  neighbour,  in  which 
we  are  shewn  what  we  owe  to  God,  and  what  to  man 5 
the  fulfilling  whereof  is  life  everlasting.  The  first  table, 
which  contains  our  whole  duty  to  God,  directs  us  to  be 
faithful  to  him,  to  worship  him,  to  honour  him  by  our 
thoughts,  words  and  actions ;  all  which  is  taught  us  in 
the  three  first  commandments.  In  the  first  we  are 
taught  to  be  true  and  faithful  to  our  Qod,  that,  as  true 
servants,  we  pay  not  that  service  to  another  which  is  due 
to  our  Master ;  that  we  keep  no  intelligence  with  his 
enemy,  but  truly  love  and  honour  him  with  our  whole 
soul.  The  second  directs,  that,  as  servants  of  God, 
we  speak  nothing  injurious  against  our  Lord;  but,  on  the 
contrary,  that  we  reverence  and  adore  his  very  name. 
The  third  teaches  us  to  render  him  public  worship,  and 
the  service  that  is  due  from  man  to  his  Creator,  ordering 
us  to  consecrate  one  clay  in  the  week  wholly  to  him, 


130  The  Poor  Man's  Catechism  :  Gr, 

whereon  we  are  to  have  no  other  business  hut  to  serve 
him,  and  thereby  acknowledge  his  sovereignty  over  us, 
and  it  is  from  him  we  have  all  blessings. 

In  the  second  table  is  contained  the  rule  how  to  be- 
have to  our  neighbour.  As  charity  requires  that  we  give 
to  every  one  their  due,  by  the  fourth  commandment  we 
are  enjoined  to  love,  honour,  and  obey  our  parents  and 
superiors,  both  spiritual  and  temporal :  then  as  it  is  the 
command  of  charity  to  do  to  every  one  as  he  would  be 
done  by,  and  therefore  we  ought  not  to  wrong  any  one ; 
by  the  fifth  commandment,  we  are  forbid  to  kill  or  wrong 
our  neighbour  in  his  own  person ;  by  the  sixth,  we  are 
forbid  adultery,  or  to  wrong  him  in  his  wife ;  by  the 
seventh,  we  are  forbid  to  steal,  or  to  wrong  him  in  his 
goods  ;  by  the  eighth  we  are  forbid  to  bear  ialse  witness, 
or  to  wrong  him  in  his  reputation  ;  and  lastly,  as  charity 
obliges  us  to  wish  all  good  to  others  in  our  very  thoughts, 
we  are  forbid  to  harbour  any  ill  against  him  in  our  hearts ; 
and  therefore,  Thou  shalt  not  covet  thy  neighbour's  ivife, 
thou  shalt  not  covet  thy  neighbour's  goods. 

These  commandments,  though  the  Mosaic  law  is  now 
abolished,  we  are  strictly  obliged  to  observe,  as  well  for 
regard  to  the  authority  of  God,  the  supreme  Lawgiver, 
who  imprinted  them  as  a  law  of  nature  in  the  soul  of  man, 
before  the  Mosaic  law  was  given,  as  for  regard  to  the 
gospel,  in  which  they  are  expressly  renewed  and  con- 
firmed by  the  authority  of  Christ:  they  were  given  to 
Moses  on  Mount  Sinai,  in  thunder  and  lightning,  to 
move  the  people  by  rigour  and  fear,  to  keep  them  care- 
fully ;  they  were  confirmed  by  our  Saviour,  who  moves 
us  to  keep  them  by  his  grace  and  love. 

These  commandments  are  not  impossible  to  be  kept. 
as  spine  have  erroneously  said  ;  for  God  does  not  com- 
mand impossibilities ;  and  in  effect  many  have  kept  them, 
as  Zachary  and  Elizo beth  did,  who  were  both  just,  walk- 
ing in  all  the  commandments  of  our  Lord,  without  re- 
proof, Luke  i.  6.  And  our  Saviour  has  said,  My  yoke 
is  sweet,  and  my  burden  is  light,  Matt.  xi.  SO. ;  there 
is  no  one  then  but  may  fulfil  them  by  the  help  and  grace 
of  God,  and  a  willing  inind  :  I  can  do  all  things  in  hiw. 
that  strengthens  me. 


The  Christian  Doctrine  explained.          131 

EXHOR. — Since  these  ten  commandments  are  deliver- 
ed by  the  authority  of  God,  to  be  the  rule  of  your  whole 
life  and  actions,  see,  0  Christian,  they  be  imprinted  in 
your  mind  and  memory,  and  that  you  make  them  the 
subject  of  your  meditation,  and  serious  thoughts  :  and 
as  they  are  the  ordinance  of  the  will  of  God,  which  is 
the  rule  of  all  human  actions,  square  your  lives,  and 
direct  all  your  thoughts,  words,  and  actions,  by  them ; 

graying  daily  for  the  divine  grace  to  accomplish  and  ful- 
1  them  in  every  point :  and  let  the  sight  of  the  glorious 
reward  of  your  obedience,  encourage  you ;  you  have 
God's  word  for  it  5  do  this  and  thou  slialt  live.  Let  your 
first  care  be  to  accomplish  those  commandments  that  im- 
mediately regard  God  himself:  give  to  him  his  due  ho- 
nour, and  give  not  his  honour  away  to  any  other :  love 
him  above  all  things  ;  let  his  very  name  be  reverenced 
and  adored  by  you :  Holy  and  terrible  is  his  name  :  wor- 
ship him  every  day,  but  chiefly  on  that  day  he  has  con- 
secrated to  his  service.  In  the  second  place  love  your 
neighbour  as  yourself  5  give  honour  to  whom  honour  is 
due,  to  your  parents  and  superiors ;  wrong  no  man ; 
harbour  no  ill  against  others,  even  in  your  thoughts,  less 
in  your  heart.  These  are,  in  short,  the  duties  of  every 
Christian,  who  desires  to  please  God,  to  fulfil  his  will, 
and  to  live  for  ever  with  him  in  glory. 

SECT.  I. 

THE    FIRST    COMMANDMENT    EXPLAINED. 

lam  the  Lord  thy  God.     Thou  shalt  not  have  strange 
Gods  before  me. 

Q.  TT^HAT  are  we  commanded  hereby.  A.  To  love, 
*  serve,  and  worship  one  only  true  and  living 
God,  and  no  more.  Q.  What  are  we  forbidden  by  it? 
A.  To  worship  idols,  or  to  give  any  creature  the  honour 
due  to  God.  Q.  What  is  the  honour  due  to  God  ?  *tf. 
A  supreme  honour,  by  which  we  acknowledge  and  wor- 
ship bam  as  our  Creator,  Redeemer,  and  last  End. 


The  Poor  Marfs  Catechism:  Or, 

INSTHUC. — These  words,  /  am  the  Lord  thy  God, 
who  brought  thee  out  of  the  land  of  Egypt,  and  out  of 
the  house  of  bondage,  which  was  a  figure  of  our  deliver- 
ance out  of  the  slavery  of  the  devil,  are  as  a  preamble  to 
the  commandments  ;  whereby  God  declares,  that  he  is 
our  God,  and  supreme  Lord,  and  as  such  we  are  to 
serve  him  with  all  diligence  and  devotion,  and  to  keep 
all  his  commandments  throughout. 

Thou  shaft  not  have  strange  Gods  before  me:  this 
is  the  first  commandment;  and  the  honour  due  to  God, 
"which  is  hereby  enjoined,  is  supreme  honour,  called 
Latria,  which  is  due  only  to  God.  and  cannot,  without 
idolatry,  be  given  to  another;  for  by  it  we  worship  him 
as  our  Creator,  Redeemer,  and  last  End. 

Hence  the  Israelites  were  strictly  forbid  to  make  any 
idol,  that  might  be  an  occasion  to  them  of  falling  from 
his  worship.  Thou  shalt  not  nuike  to  thyself  any  gra- 
ven thing  ;  that  is,  idol,  so  the  Septuagint  translates  it. 
By  this  commandment  then,  true  religion  is  established, 
and  fame  religion  prohibited:  for  God  does  not  only 
command  us  to  serve  him  with  the  true  worship  of  La- 
tria* but  further,  that  we  should  give  it  to  no  other: 
Thou  shalt  have  no  other  Gods  but  me  :  thou  shalt 
confess  me  alone  to  be  God,  and  honour  me  as  such,  and 
no  other  shalt  thou  honour  and  adore  as  God :  nay, 
though  we  are  commanded  to  give  honour  to  whom 
honour  is  due,  yet  we  give  honour  to  no  one,  but  in 
reference  to  God. 

God  is  so  jealous  of  this  his  supreme  honour,  that  he 
threatens  to  punish  those  to  the  third  and  fourth  gene- 
ration, who  give  it  away  to  another,  which  he  calls  ha- 
ting him ;  as  he  will  reward  and  shew  mercy  to  all 
those  who  shall  love  and  adore  him,  and  keep  his  com- 
mandments. 

As  by  this  first  commandment  true  religion  is  esta- 
blished, they  dishonour  God,  and  sin  against  it  directly, 
who  are  in  the  exercise  of  a  false  religion;  as  idolaters} 
who  adore  stocks  and  stones,  or  any  creature  for  God : 
Jeius,  who  still  go  on  with  the  observance  of  tiie  Mosaic 
law,  as  if  Christ  was  not  yet  come  :  heretics,  who  have 
corrupted  Christianity,  and  the  true  worship  of  G@d : 


The  Christian  Doctrine  explained.  133 

the  superstitious.,  who  practise  things  under  a  pretext 
of  religion,  which  belong  not  to  it  :  magicians*  or  those 
who  consult  them,  to  know  secret  and  hidden  things,  or 
use  their  charms,  words,  or  spells  to  cure  infirmities,  or 
for  other  ends:  they  deal  with  the  devil,  and  go  to  him 
for  council  and  help,  which  is  dishonouring  God  in  a 
high  degree. 

EXHOR.  —  Remember  then,  O  Christian,  that  the  first 
and  greatest  of  all  the  commandments  is  to  believe  in 
the  true  God,  to  hope  iu  him,  to  love  him  above  all 
things  :  if  then  you  pretend  to  be  an  adorer  of  God,  you 
must  first  believe,  with  an  entire  submission,  all  the 
mysteries  of  faith  which  he  has  revealed;  you  must 
hope  and  fix  a  firm  confidence  in  him  and  in  all  the 
ways  of  providence,  knowing  that  all  hope  in  creatures 
is  vain  without  him;  you  must  love  him  above  all 
things,  whish  is  best  known  by  keeping  his  command- 
ments, and  beware  of  overmuch  love  to  creatures, 
which  often  carries  you  to  a  hatred  and  contempt  of 
God,  even  without  your  perceiving  it. 

SECT.  II. 

Thou  shalt  not  have  strange  Gods  before  me. 


T"\ 

JL/ 


OES  not  this  commandment  forbid  us  to  honour 
saints  and  angels  ?    *#.  By  no  means  ;  it  on- 
ly forbids  us  to  give  them  divine  honour. 

INSTRUC.  —  No  one  surely  is  so  weak  to  think  that 
the  Church  teaches  the  angels  and  saints  to  be  Gods, 
or  that  we  honour  them  as  God  :  jet  surely  some 
honour  is  due  to  them  ;  and  does  not  St.  Paul  teach, 
That  we  must  give  honour  to  whom  honour  is  due.  To 
whom  then  is  it  due  ?  To  kings,  and  those  in  authority 
under  them.  Honour  the  king,  because  his  power  is 
from  God  ;  again  honour  and  glory^,  says  the  apostle,  to 
every  one  that  worketh  good,  Rom.  ii.  10.  And  truly,  if 
civil  honour  may  be  lawfully  given  to  men  while  they 
live  upon  earth,  and  this  honour  majr  be  greater  or  less, 
according  to  their  quality  and  worth,  with  greater  rea- 
son honour  is  due  to  the  yirtuous  and  holy  :  and  still  a 

12 


134  The  Poor  Marts  Catechism  :  Or, 

greater  honour  to  those  who  enjoy  a  happy  life  in  hea- 
ven, iu  consideration  of  the  near  union  they  have  with 
God,  which  places  them  in  the  most  eminent  state  of  all ; 
but  this  honour  wholly  centres  in  God,  from  whom  flow- 
ed tiie  graces  given  them  here,  and  the  glory  they  en- 
joy ;  so  that  we  honour  them  only  in  reference  to  God, 
to  whom  they  owe  their  excellence  :  it  is  God  we  ho- 
nour in  them  :  Praise  ye  our  Lord  in  his  saints.  We  al- 
so beg  their  intercession  torus,  not  doubting  but  in  God 
they  see  our  wants,  and  have  more  power  with  God  to 
help  us,  arid  more  charity  to  move  them  to  it,  now  they 
are  in  heaven,  For  charity  never  faileth,  1  Cor.  xiii  8. 

Upon  the  same  grounds  we  may  honour  the  relicks  of 
the  saints,  or  their  dead  bodies,  because  their  bodies  were 
members  of  Christ,  and  temples  of  the  Holy  Ghost,  in 
which  a  thousand  sacrifices  of  love  and  adoration  were 
offered  to  God,  and  will  rise  in  glory.  Hence  this  prac- 
tice is  as  ancient  as  Christianity. 

It  was  ever  esteemed  a  great  benefit  to  th»  inhabi- 
tants of  any  city  or  place,  to  have  the  bodies  of  the 
saints  and  martyrs  repose  among  them  :  they  thought 
it  a  benefit  both  to  their  souls  and  bodies  :  to  their  bo- 
dies, by  the  frequent  cures  of  diseases,  which  were  done 
by  the  saint's  relicks  ;  to  their  souls,  forasmuch  as  the 
sight  of  the  saint's  body  enshrined  there,  was  the  most 
striking  monument  they  could  have  of  him,  continually 
admonishing  them  of  the  holy  works  he  did  among  them 
when'  living ;  the  faith  and  doctrine  he  taught,  his  vir- 
tues, mortifications,  charities,  humility,  purity,  Sfc. 
How  then  can  we  refuse  to  venerate  those  holy  relicks, 
which  we  see  God  uses  as  instruments  to  work  so  many 
miracles,  and  to  do  prodigies  in  the  church  by  the  cure 
of  diseases,  and  even  raising  the  dead  to  life  ?  Did  not 
the  handkerchiefs  and  aprons  which  had  only  touched 
the  body  of  St.  Paul  cast  out  cf evils  and  cure  all  diseas- 
es ?  jicts  xix.  12.  And  was  not  a  dead  man  raised  to 
life,  only  by  touching  the  bones  of  the  prophet  Elizeus? 
4  Reg.  xiii.  It  must  then  be  a  strange  prejudice  to  think 
there  can  be  any  idolatry  in  this  pious  practice  :  for  did 
not  the  martyrs  die  to  overthrow  idolatry  P  and  the 
saints  preach  zealously  against  it  ?  Then  those  who 


The  Christian  Doctrine  explained.          135 

venerate  their  relicks  cannot  surely  be  idolaters,  but  on 
the  contrary,  by  that  very  action,  they  shew,  that  they 
are  of  the  same  faith,  as  the  saint  was,  whom  they  ho- 
nour :  and  by  honouring;  the  saint,  they  express  their  de- 
testation of  idolatry,  and  venerate  the  very  dust  of  those 
to  whom,  under  God,  they  owe  their  faith  and  religion. 

SECT.  III. 

Thou  shall  not  make  to  thyself  any  graven  thing,  nor  the 
likeness  of  any  thing,  Sfc.  Thou  shall  not  adore  nor 
worship  them. 

Q.  "T\OES  not  this  commandment  forbid  all  veneni- 
JL/ tion  of  images  ?  Jl.  The  commandment  on- 
ly forbids  the  making  and  worshipping  of  idols. 

INSTRUC.- — The  holy  images  which  are  used  in  the 
church,  are  representations  of  holy  persons,  of  our  Sa- 
viour, the  Virgin  Mary,  the  angels,  and  saints.  Such 
were  not  entirely  disused  in  the  old  law ;  for,  by  the 
command  of  God  himself,  two  cherubims  of  beaten  gold 
were  made,  and  placed  over  the  ark  of  the  covenant  in 
the  very  sanctuary  ;  in  like  manner,  the  brazen  serpent 
was  made,  and  set  up  as  an  emblem  of  Christ  on  the 
cross,  to  cure  those  that  were  bit  by  the  fiery  serpents ; 
the  cherubims  were  made  not  to  be  adored  as  Gods,  but 
only  representations  to  put  them  in  mind  of  those  ange- 
lical spirits  who  attend  before  the  thixne  of  God.  So  in 
the  new  law,  images  and  pictures  were  always  in  use  ; 
and  the  second  council  of  JVV-ce,  which  is  long  ago  re- 
ceived, both  by  the  Greek  and  Latin  church,  anathemati- 
zed all  the  Iconoclasts  or  image-breakers,  that  is,  those 
who  broke  them  out  of  contempt,  and  would  pretend  we 
honour  them  as  Gods  5  at  the  same  time  this  council  de- 
clares, that  to  these  holy  images  of  Christ  and  his  saints 
is  only  given  a  honorary  respect,  but  by  no  means  that 
supreme  worship,  or  Latria,  which  becomes  only  the  di- 
vine nature,  Action  7.  Col.  v.  55. 

The  council  of  Trent  too  has  declared  the  intent  of 
them  :  u  linages  are  riot  to  be  venerated  for  any  virtue 
"  or  divinity  which  is  believed  to  be  in  them,  of  for  any 


136  The  Poor  Man's  Catechism :  Or, 

"  trust  or  confidence  that  is  to  be  put  in  them  as  the 
"  Gentiles  did  of  old,  who  placed  their  hope  and  trust 
"  in  their  idols  ;  but  because  the  honour  that  is  exhibited 
"  to  them,  is  Deferred  to  the  prototypes,  or  persons  re- 
"  presented  by  them.'*  It  is  then  the  faith  of  the  church, 
that  a  respect  is  due  to  holy  images,  and  pictures,  no 
otherwise  than  with  regard  to  the  persons  they  repre- 
sent, to  excite  us  to  devotion,  and  to  an  imitation  of 
their  holy  lives  and  death.  They  are  as  books  to  the 
ignorant,  and  movingly  represent  to  them  all  the  mys- 
teries of  our  Saviour ;  his  nativity,  death,  resurrection, 
ascension  ;  and  put  them  in  mind  of  the  blessed  Virgin 
Mary,  the  angels  and  saints,  which  may  help  to  keep 
their  minds  free  from  vain  distracting  thoughts  in  time 
of  prayer  :  thus  they  are  of  great  benefit  when  rightly 
used,  as  in  the  Catholic  Church.  When  I  pray  my  eye 
is  on  the  image  orpicture,  but  my  heart  is  on  God.  *How 
can  you  behold  a  crucifix,  or  representation  of  our  Sa- 
viour dying  on  the  cross,  and  not  reflect  on  the  Author 
of  life?  of  him,  to  whom  you  owe  your  redemption  and 
salvation  ?  It  is  in  him  we  place  all  our  hope,  not  in  an 
image,  which  can  neither  see,  hear,  or  help  us. 

It  was  not  then  this  good  use  of  hoty  images  the 
commandment  forbids,  but  only  the  making  and  wor- 
shiping of  idols  ;  for  the  Hebrew  word  pesel,  which  is 
translated  graven  thing  in  English,  is  translated  idol  in 
Greek  :  now  the  Septuagintjiaving  translated  the  same 
Hebrew  word  in  above  forty  other  places,  graven  thing, 
and  in  this  particular  place  idol,  what  reason  could  they 
have  for  so  doing,  but  because  they  knew  the  word  pesel 
in  this  place  was  ever  taken  for  idol,  or  an  image  of 
false  Gods  ?  Therefore  the  commandment  adds,  Thou 
shalt  not  adore  nor  worship  them  ;  to  signify  that  idols, 
not  holy  images,  are  forbid. 

There  is  an  honour  due  also  to  holy  places,  as  the  ho- 
ly land  where  Christ  was  born  and  suffered  ;  and  it  is  a 
laudable  and  pious  custom  to  go  on  pilgrimage  to  such  pla- 
ces as  to  Mount  Calvary,  Mount  Olivet,  &c.  This  Da- 
vid foretold,  We  will  adore  in  the  place  ivhere  his  feet 
stood,  Psalm  cxxxi.  7.  And  the  prophet  Isaiah,  His 
sepulchre  shall  be  glorious.  If  the  ground  whereon  Mo- 


The  Christian  Doctrine  explained.         1ST 

ses  and  Joshua  stood,  when  angels  appeared  to  them,  is 
said  in  scripture  to  be  holy  arid  worthy  of  veneration, 
much  more  the  ground  on  which  our  blessed  Saviour 
lived  and  died  for  us:  this  moved  many  to  take  such 
Ichig  and  painful  journies  to  it :  O  how  much  must  it  en- 
liveli  their  faith  and  excite  their  love  5  the  very  thought 
does  so,  much  more  the  sight  of  it!  In  a  word,  whoe- 
ver truly  loves  Ged>  must  honour,  in  some  degree,  all 
things  that  relate  to  God,  and  are  consecrated  to  his  ser- 
vice ;  as  temples  and  altars,  where  he  is  served,  his  ho- 
ly name,  the  sacraments,  sacred  vessels,  <§*c.  and  it  can- 
not be  conceived  that  such  things  can  be  dishonoured 
and  profaned  without  impiety,  and  dishonouring  God., 

THE    SECOND    COMMANDMENT. 

Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in 
vain. 

Q.  -TOT  HAT  is  forbidden  by  this  commandment? 
*  *  «#.  All  false,  rash,  unnecessary  oaths,  all- 
ways  of  profaning  the  name  of  God.  Q.  What  is  com- 
manded  by  it?  Jl.  To  speak  with  reverence  of  God 
and  his  saints.  Q.  In  what  case  is  it  lawful  to  swear  ? 
A.  When  God's  honour,  our  own  or  neighbour's  lawful 
defence,  requires  it. 

INSTRTJC.— As  by  the  first  commandment  we  are1 
bound  to  love  and  honour  God  above  all  things,  above 
all  creatures,  so  by  the  second,  we  are  commanded  to 
honour  his  very  name  above  all  names;  and  this  not 
with  a  superstitious  respect,  as  did  the  Jews,  to  the  syl- 
lables and  letters  of  his  name,  but  with  regard  to  his 
eternal,  almightf,  infinite  Majesty  expressed  by  it:  we 
honour  his  name  by  praising,  glorifying  and  invoking  it 
in  all  our  necessities  and  distress  of  soul  or  body.  In 
this  way  we  cannot  repeat  the  name  of  God  too  often  ; 
Let  his  praise  be  always  in  my  mouth :  but  as  in  this  we 
honour  the  name  of  God,  so  in  many  other  ways  we  dis- 
honour it ;  as  when  the  name  of  God  is  used  without  re- 
spect, in  vain  and  trivial  matters,  on  every  slight  occa- 
sion, disappointment,  or  passion  :  but  it  is  most  disha- 
12* 


138  The  Poor  Man's  Catechism:  Or, 

noured  by  the  sin  of  swearing,  especially  when  it  is  used 
to  support  a  lie,  and  God  is  called  to  bear  witness  to  an 
untruth,  as  in  all  false  oaths ;  this  is  perjury :  or  in  un- 
lawful oaths,  when  people  sv,  ear  to  any  thing:  that  is  un- 
lawful and  in  rash  unnecessary  oaths,  without  regard, 
whether  true  or  false.  Hear  what  our  Saviour  admo- 
nishes you  against  the  sin  of  swearing :  /  say  to  you, 
swear  not  at  all,  neither  by  heaven,  because  it  is  the 
throne  of  God ;  neither  by  the  earth,  because  it  is  his 
footstool:  nor  by  Jerusalem,  because  it  is  the  city  of  a 
great  king :  nor  by  your  head  shall  you  swear,  because 
you  cannot  make  one  hair  black  or  white  ;  but  let  your 
discourse  be  Yes.  yes  ;  JVo,  no ;  what  is  over  and  above 
these,  is  from  evil,  Matt.  v.  34.  So  also  St.  James: 
Move  all  things  swear  ye  not,  neither  by  heaven  nor 
earth,  or  any  other  creature,  v.  12.  They  also  break 
this  commandment,  who  take  God's  holy  name  to  curse 
themselves,  or  any  creature,  or  profane  the  name  of  God 
in  other  way  of  speaking. 

But  though  swearing  by  the  name  of  God  is  in  gener- 
al forbid,  yet  in  some  cases,  it  is  both  lawful  and  com- 
mendable to  take  our  oath,  as  when  we  are  by  lawful 
authority  called  to  bear  witness  in  any  cause  where  the 
honour  of  God,  our  own,  or  neighbour's  defence,  requires 
it;  this  is  doing  honour  to  the  name  of  God,  because  it 
is  an  acknowledgment  that  truth  is  essential  to  him ; 
which  kind  of  oath  was  ever  held  sacred,  and  used  to 
put  an  end  to  all  trials  :  for  so  the  law  of  nature  taught 
all  nations ;  and  in  this  manner,  as  we  read  in  scrip- 
ture, the  holy  angels,  saints,  and  God  himself  hath 
sometimes  sworn  by  himself.  But  when  we  thus  take 
an  oath,  we  must  be  careful  thai  truth,  justice,  and  judg- 
ment accompany  it ;  that  is,  that  the  thing  be  true  and 
just  which  we  swear  to,  and  such  as  would  not  be  credi- 
ted without  our  oath  :  or  in  other  words  the  conditions 
of  a  lawful  oath  are  truth,  that  we  hurt  not  God's  ho- 
nour ;  justice,  that  we  wrong  not  our  neighbour ;  and 
judgment  and  discression,  that  we  swear  not  in  vain. 

l,x HO R.— -Reflect,  0  Christian,  how  you  ought  to  re- 
verence, honour,  and  adore  the  name  of  God,  both  with 
regard  to  his  divine  excellence,  eternal  power  and  di- 


The  Christian  Doctrine  explained.         139 

vinity  5  as  also  with  regard  to  all  those  blessings  that 
have* flowed  from  that  holy  name  to  you.  If  the  very 
angels,  pure  spirits  with  fear  and  trembling  fall  down 
and  adore,  how  much  more  ought  you,  O  dust,  with  fear 
and  trembling  adore  that  glorious'  name,  which  is  holy 
and  terrible  to  saints  and  angels  ?  Holy  and  terrible  is 
his  name.  Psalm  ex.  9.  Abhor  nothing  more  than  to 
profane  this  holy  name  by  the  sin  of  swearing  and  curs- 
ing :  those  oaths  and  curses  which  are  let  fall  in  com- 
mon discourse  by  the  wicked  and  insolent  part  of  man- 
kind, breathe  nothing  but  a  manifest  contempt  of  God 
and  religion ;  the  greatest  contempt  when  they  are  used 
to  support  a  falsehood.  How  dare  you  use  the  name 
of  God,  except  when  he  permits  you  in  some  lawful 
matter  ?  How  dare  you,  0  man,  to  call  upon  God,  who 
is  Truth  itself,  to  bear  witness  to  your  untruth  ;  since 
by  it  you  make  yourself  guilty,  and  bring  judgment  up- 
on your  own  head  ?  For  the  Lord  will  not  hold  him 
guiltless  that  taketh  his  name  in  vain.  Oh  terrible  will 
be  the  judgment  of  swearers ! 

Swear  not  at  all,  neither  by  any  thing  that  is  in  hea- 
ven or  upon  earth,  much  iess  by  the  Maker  of  them. 
Curse  not  yourself  or  others ;  these  are  the  outrages  of 
devils  and  damned  souls,  and  not  of  Christian  believers. 
Can  you  desire  to  be  roasted  alive  or  cut  in  pieces  ? 
How  then  can  you  call  upon  God  to  damn  you,  or  damn 
others  ?  Where  is  the  pity  on  yourself,  or  compassion 
to  others  ?  Have  you  not  more  need  to  beg  the  blessing 
of  God,  than  to  call  aloud  for  his  curse  and  vengeance  ? 
0  what  a  folly  is  the  sin  of  cursing  and  swearing,  which 
brings  such  heavy  vengeance  on  ourselves !  Correct  not 
only  yourself,  but  reprehend  the  faulty  5  it  is  the  essen- 
tial duty  of  every  Christian.  Accustom  yourself  to  re- 
vere and  respect  every  thing  that  belongs  to  God. 
Make  no  banter  of  the  saints  and  holy  things,  nor  ridi- 
cule any  thing  that  is  sacred  to  God.  Turn  not  the 
scripture  to  support  a  jest,  a  thing  too  common  with  pro- 
fane wits.  Beware  how  you  take  your  oath  :  but  when 
you  have  engaged  yourself  by  a  lawful  one,  be  true  to  it, 
and  beg  the  grace  of  God  to  fulfil  it.  If  at  any  time 


Tlf 

*  * 


140  The  Poor  Man's  Catechism:  Or, 

you  have  taken  an  unlawful  one,  repent^  and  disengage 
yourself  from  it  as  soon  as  possible. 

THE    THIRD    COMMANDMENT. 

Remember  thou  keep  holy  the  Sabbath  day. 

HEN  was  the  Sabbath  instituted  ?  A.  From 
the  creation  of  the  world  ;  for  then  God 
blessed  the  seventh  day.  and  on  it  rested  from  all  his 
works.  Q.  When  was  this  commandment  renewed  ? 
A.  In  the  old  law,  when  God  gave  the  commandments 
of  Moses  on  Mount  Sinai.  Q.  Why  was  the  Jewish 
fe'abbath  changed  into  the  Sunday  ?  -A.  Because  Christ 
rose  from  the  dead,  and  the  Holy  Ghost  descended  on 
a  Sunday.  Q.  By  whom  was  it  changed  ?  A.  By  the 
Church  in  the  Apostles  time. 

INSTRUC.—  As  in  the  first  commandment  we  are  cal- 
led upon  to  pay  our  adoration  to  none  but  God  $  in  the 
second  to  reverence  his  holy  name  above  all  names  ;  so 
in  the  third,  we  are  enjoined  to  render  him  that  divine 
service  which  is  due  to  thLn.  To  this  end  he  has  conse- 
crated one  day  in  the  week,  and  this  even  from  the  be- 
ginning of  the  world.  It  is  true  we  ought  to  pay  him 
homage,  and  serve  him  every  day  ;  but  he  would  have 
this  day  in  particular  wholly  consecrated  to  himself, 
that  we  might  serve  him  with  our  hearts  and  minds  free 
from  all  worldly  incumbrances,  and  the  cares  of  this 
life.-  The  Sabbath  day  then  was  instituted  from  the  be- 
ginning of  the  world,  and  there  are  reasons  to  believe 
that  the  servants  of  God  kept  it  ;  but  as  people  grew 
languid  and  slothful  in  his  service,  he  would  have  it  re- 
newed in  the  law  of  Moses,  and  to  be  kept  under  the 
greatest  strictness,  even  with  death  to  the  transgressor. 
The  word  remember  seems  to  insinuate  that  it  was  no 
new  precept  at  that  time  God  gave  the  written  law. 

T  he  word  Sabbath  signifies  rest,  and  it  was  ordained 
in  memory  of  God  resting  on  the  seventh  day  from  the 
work  of  the  creation.  The  Lord  blessed  the  seventh  day 
and  made  it  holy  ;  and  his  people  were  to  keep  it  as 
such  in  a  grateful  remembrance  of  the  creation.  But 


The  Christian  Doctrine  explained.        141 

in  the  new  law,  the  apostles  changed  the  Sabhath,  and 
translated  it  from  Saturday  to  Sunday,  and  would  have 
it  called  the  Lords  Day,  Dies  Dominica,  Apoc.  i.  10.  to 
be  kept  holy  by  all  Christians,  in  memory  of  our  redemp- 
tion, which  was  completed  on  this  day.  when  Christ 
rose  from  the  dead,  and  the  Haly  Ghost  descended  for 
our  sanctification.  For  as  the  ceremonial  part  of  the 
Mosaic  law  was  to  cease  at  the  death  of  Christ,  and  as 
the  Jewish  Sabbath,  both  as  to  the  day  of  the  week,  and 
their  manner  of  keeping  it,  was  ceremonial  and  figura- 
tive; it  has  therefore  ceased,  and  our  Sabbath,  which  is 
Sunday,  is  substited  in  its  place ;  so  that  now  we  neither 
keep  the  same  day  as  they  did,  nor  keep  it  after  the 
same  manner  as  the  Mosaic  law  commanded,  but  as  the 
Church  enjoins. 

But  though  the  day  of  our  Sabbath  be  different  from 
that  of  the  Jews,  yet  we  are  under  as  great  an  obliga- 
tion to  sanctify  it  by  acts  of  religion,  in  an  entire  ser- 
vice of  God :  by  assisting  at  the  public  worship  of  God, 
if  we  can,  by  praying,  hearing  the  word  of  God,  putting 
our  souls  in  a  good  state  by  penance,  receiving,  or  at 
least  disposing  ourselves  to  receive  the  holy  Eucharist, 
so  filling  up  the  day  with  exercises  of  religion,  and 
spiritual  holy  works,  as  acts  of  faith,  hope,  charity,  &c. 

Hence  we  are  obliged  on  this  day,  to  refrain  from  all 
that  is  incompatible  with  these  exercises ;  as  from  all 
corporal,  laborious,  and  mechanic  work ;  all  servile 
work,  which  is  that  which  is  commonly  done  for  hire ; 
all  merchandizing,  fairs,  markets,  shop-keeping,  and 
public  pleas  in  the  courts  of  justice.  But  as  to  such 
things  as  are  absolutely  necessary  for  the  preservation 
of  our  life,  or  the  life  of  our  neighbour,  as  preparing  our 
meat,  attending  the  sick,  stopping  a  flood,  extinguish- 
ing a  fire,  and  the  like,  these  are  not  forbidden. 

EXHOR. — As  then,  O  Christian  soul,  God,  as  Lord 
and  Creator  of  all  things  has  a  sovereign  -  right  to  de- 
mand our  service  at  what  time,  and  in  what  place  he 
shall  ordain,  remember  that  as  your  God  and  Creator, 
be  has  appointed  one  day  in  the  week  to  his  service, 
and  this  day  is  Sunday,  or  the  Sabbath-day.  He  has 
given  you  six  days  in.  the  week  for  your  temporal  busi- 


142  The  Poor  Man's  Catechism  :  Or, 

ness,  and  has  reserved  but  one  to  himself :  Sir  days 
then  shait  labour  and  do  ail  thy  work,  but  the  seventh 
day  is  the  Habbath  of  the  Lord  thy  God.  Let  it  he  your 
study  and  labour  to  fulfil  the  will  of  God  in  keeping  at 
least  this  one  day  holy?  so  as  to  answer  the  end  of  your 
creation  and  redemption  ;  very  likely,  if  you  employ 
well  this  one  day,  you  will  employ  well  the  other  days 
of  the  week.  Be  devout  then  in  praising  and  serving 
God  on  the  Sabbath  day;  while  your  body  rest  from  la- 
bour, let  your  soul  rest  in  God,  which  is  the  true  Chris- 
tian Sabbath,  and  is  a  figure  of  that-eternal  rest  which 
we  expect  hereafter,  which  the  apostle  calls  the  s.-<bbath- 
ising  the  people  of  God,  Heb.  iv.  9.  Be  constant  in 
coming  to  the  divine  service,  and  attending  at  Mass, 
and  let  no  cause  prevent  your  coming,  but  such  as  will 
excuse  you  before  God  ;  and  let  a  true,  devotion  accom- 
pany your  attendance  thereat,  \\hat  does  it  avail  you 
to  serve  God  in  body,  if  your  heart  and  mind  is  far 
from  him  ?  "What  is*  that  sacrifice  placed  before  your 
eyes,  with  those  representatives  of,  Christ's  passion  on 
the  cross,  the  altar,  but  to  move  y on r  love,  and  raise  up 
jour  soul  to  him  ?  Often  confess  your  sins  on  this  day. 
at  least  be  sorry  and  coi  tiite  for  them,  and  beg  for  mer- 
cy. Dispose  yourself  to  a  holy  communion.  Lay  up 
in  your  mind  whatever  instruction  is  given  you  this 
day  ;  take  it  as  from  God,  and  practise  it  as  intended. 
Do  works  of  charity  to  others,  as  in  your  way  and  pow- 
er. It  is  not  enough  to  serve  God  in  the  morning,  but 
the  remainder  part  of  the  day  also.  Beware  of.  offen- 
ding God.  on  this  day,  whereby  you  give  more  scandal, 
and  instead  of  making  it  holy  to  God,  you  make  it  a 
feast  to  the  Devil.  Keep  your  soul  then  pure,  unde fi- 
led, and  sanctified,  as  becomes  the  holy  Sabbath,  and 
live  so  on  this  day,  that  you  may  live  hereafter,  and  en- 
joy the  rest  or  Sabbath  of  eternal  glory. 


The  Christian  Doctrine  explained.         143 

THE    FOURTH    COMMANDMENT. 

Honour  tlnj  father  and  Another. 

Q.  "11TTHAT  are  we  commanded  by  this?  *#.  To 
*  *  love,  reverence,  and  obey  our  parents  in  all 
that  is  not  sin.  Q.  What  is  forbidden  by  it?  A.  All 
sourness,  disrespect  and  disobedience  to  parents.  ^. 
Why  are  we  bound  to  love  them  ?  Jl.  Because  under 
God  they  are  the  chief  cause  of  our  life  and  being.  Q. 
How  are  we  to  reverence  them  ?  Jl.  Not  only  inwardly 
in  our  hearts,  but  also  outwardly  in  our  words  and  car- 
riage, by  relieving  them  in  their  necessities,  both  spiri- 
tual and  temporal.  ^.  Why  must  we  obey  them  ?  Jl. 
Because  they  have  a  power  from  God,  both  to  instruct, 
direct,  and  correct  us.  Q.  What  was  the  reward  pro- 
mised in  the  law  to  dutiful  children  ?  Jl.  A  long  and  hap- 
py life  :  That  thy  days  may  be  long  in  the  land  which  the 
Lord  thy  Godgiveth  thee :  consequently,  the  reverse  of 
this  must  follow  the  disobedient;  the  law  ordered  un- 
dutiful  children  to  be  stoned  to  death  by  the  people.  Q. 
Are  we  not  also  to  honour  and  obey  all  other  superiors  ? 
A.  We  are,  for  so  God  has  expressly  commanded. 

INSIHUC. — It  is  no  wonder  that  the  first  command- 
ment of  the  second  table,  which  relates  to  our  neigh- 
bour, is  to  honour  father  and  mother  ;  because  it  is  to 
them  we  owe  under  heaven,  even  our  very  life  and  be- 
ing, our  nourishment,  education,  and  religion.  If  we 
are  commanded  to  love  our  neighbour  as  ourselves,  we 
ought  to  have  this  love  to  our  parents  before  all  other's  : 
they  brought  us  into  the  world  with  much  grief  and  pain, 
and  bred  us  up  with  much  love,  labour  and  solicitude ; 
the  love  then  we  owe  them,  is  but  gratitude  for  a  long 
series  of  kindnesses.  Remember,  says  Ecclesiasticus, 
you  received  your  birth  from  them,  and  render  them 
thanks  for  it ;  which  can  be  done  no  otherwise  than  by 
lo^v  ing  them,  and  it  is  a  part  of  that  love,  to  relieve  them 
in  their  necessities,  both  spiritual  and  corporal :  for  if 
we  are  bound  to  do  this  to  every  neighbour,  much  more 
to  our  parents  :  to  give  what  you  have  even  to  pious 
uses,  and  leave  them  to  want,  is  a  grievous  sin.  Matt. 


144         The  Poor  Marts    Catechism:    O 

xv.  4.  Secondly,  you  must  hear  a  due  respect 
as  your  superiors  in  age,  wisdom,  and  authority  ;  a  res- 
pect not  only  to  their  persons,  but  to  their  instructions, 
admonitions,  reprehensions  :  Hearken  my  son  to  the  in- 
structions of  your  father,  and  depart  not  from  the  law 
•f  your  mother,  Prov.  1.  You  ought  in  no  wise  to  des- 
pise them,  for  it  is  the  part  of  a  fool  to  mock  at  the  cor- 
rection of  his  fut/ter,  Prov.  xv.  rtjiich  more  to  curse 
them,  or  to  lift  up  a  hand  against  them.  Thirdly,  }-ou 
are  to  obey  their  commands,  yet  so  as  in  God,  that  is,  in 
what  is  not  sin;  because  it  is  God  commands  you  to 
obey  them,  and  in  obeying  them  you  obey  God.  This 
obedience  will  lead  you  into  all  good,  but  disobedient 
children  never  come  to  any  good;  witness  Msaloni. 

But  if  parents  expect  their  children  should  be  duti- 
ful, and  be  an  honor  and  comfort  to  them,  this  depend* 
upon  their  doing  their  duty  to  their  children;  and  one 
is  commanded  as  well  as  the  other  :  thus  they  ar,e  obli- 
ged to  maintain  their  children,  till  they  be  in  a  condition 
of  subsisting  themselves ;  to  give  them  a  good  educa- 
tion, and  to  instruct  them,  chiefly  in  the  duties  and 
principles  of  religion;  to  correct  them  for  vice  and  un- 
dutifulriess  ;  but  this  is  to  be  done  with  love  and  discre- 
tion, v,ith  lenity  and  mildness,  and  without  excessive 
damping  their  spirits;  to  give  them  good  example,  to 
cloo  speak  nothing  that  may  prejudice  their  spiritual 
good.  Remember  the  woes  that  attend  scandal,  and  bad 
example  given  to  little  ones  ;  especially  by  their  own 
fathers  and  mothers  ;  woe,  woe,  woe  to  such  ! 

We  must  also  honour  and  obey  all  other  superiors, 
which  God  has  placed  over  us  :  kings,  and  princes, 
magistrates  and  officers,  who  have  commission  under 
them ;  for  these  are  fathers  of  the  people,  and  placed 
over  us  by  God  :  Let  every  soul  be  subject  to  the  higher 
powers,  for  there  is  no  power  but  from  God,  and  they 
who  resist,  resist  the  ordinance  of  God,  and  acquire  to 
themselves  damnation.  Fear  God,  and  honour  the  king. 
1  Peter  i.  17.  not  only  for  anger,  but  for  conscience 
sake.  Rom.  xiii.  i.  5. 

Our  spiritual  fathers  are  tbe  pastors  of  God's  church, 
who  have  the  care  of  our  souls  5  to  whom  we  owe,  under 


The  Christian  Doctrine  explained*          145 

,  our  spiritual  life  in  baptism,  and  other  sacraments  : 
they  instilled  the  principles  of  religion  into  our  minds, 
and  still  watch  over  us,  to  bring;  us,  by  their  wholesome 
admonitions,  to  life  eternal :  these  then  are  worthy  of 
honour,  obedience  and  love,  as  the  care  of  souls  excels 
that  of  the  body ;  and  if  their  persons  sometimes  are  not, 
their  character  always  is  respectable :  Honour  God, 
honour  the  priests,  Eccles.  vii.  33.  Obey  your  prelates, 
and  be  subject  to  them,  for  they  watch  over  you,  as  being 
to  give  an  account  of  your  souls,  Heb.  xiii.  17, 

As  often  as  children,  in  a  matter  of  weight,  act  con- 
trary to  these  duties  of  love,  respect,  and  obedience  to 
their  parents,  they  transgress  this  commandment;  as 
by  hatred  and  contempt  of  them,  by  wilful  contradic- 
tions, by  wishing  them  harm,  by  neglecting  to  assist 
them,  by  despising  their  advice,  speaking  ill  of  them, 
acting  contrary  to  their  orders,  &c.  The  same  may  be 
said  with  regard  to  other  superiors  placed  by  the  same 
hand  over  us.  All  the  sins  that  are  committed  against 
our  neighbour,  are  greater  when  they  attack  a  parent. 

On  the  other  hand,  all  parents  and  superiors  placed 
over  others,  sin  grievously  against  this  commandment, 
when  they  neglect  the  care  of  those  God  has  entrusted 
them  with,  either  by  want  of  education,  instruction,  cor- 
rection, good  example,  or,  by  neglect  of  justice  and 
equity  $  which  very  often  is  the  first  cause  of  rebellion 
in  inferiors. 

EXHOR.— -This  then,  being  the  strict  command  of 
God,  Honour  thy  father  and  mother  ;  see,  O  Christian, 
you  comply  religiously  with  it:  nature  as  well. as  grace 
require  your  sincere  love,  respect  and  obedience  to 
them  5  and  all  these  duties  must  be  done  for  the  love  of 
God,  for,  by  honouring  them,  you  honour  him.  Re- 
member also  that  this  duty  is  not  only  incumbent  on  you 
during  the  natural  life  of  your  parents,  but  even  after 
their  death,  that  you  be  not  unmindful  of  them  in  your 
prayers  and  best  thoughts.  Often  reflect  on  the  reward 
and  blessing  of  God  that  attends  the  dutiful,  and  the 
curse  that  follows  undutiful  children  $  behave  so,  that 
you  may  have  the  blessing,  and  avoid  the  curse.— -The 
like  regard  you  ought  to  pay  to  your  king:  follow  the 
13 


146  The  Poor  Man's  Catechism:  Or, 

direction  of  St.  Peter  :  Submit  yourselves  to  all  human 
authority,  for,  God's  sake  ;  whether  it  be  to  the  king  as 
supreme,  or  unto  governors,  as  being  sent  by  him,  for  so 
is  the  will  of  God  ;  looking  on  the  king  as  the  common 
father  of  all  under  his  care.  1  Peter  ii.  13.  Lastly,  be- 
have as  Christians  to  your  pastors,  or  spiritual  fathers : 
regard  them  as  the  ministers  of  God,  who,  through  the 
gospel,  are  the  authors  of  your  spiritual  life.  I  Cor.  iv. 
15.  Regard  them  as  the  Ambassadors  of  Christ,  and  re- 
ceive them  with  respect  proportioned  to  tlie  dignity  of 
him  that  sent  them.  2  Cor.  xx.  You  must  respect  them 
for  their  work,  no  work  so  precious  as  the  saving  of 
souls;  you  must  obey  them  in  spirituals,  hearken  to 
their  instructions,  their  counsels,  their  admonitions; 
lay  them  up  carefully  in  your  heart,  and,  by  practice, 
turn  them  to  your  eternal  good  :  fix  that  saying  in  your 
mind,  He  that  heareth  you,  heareth  me  ;  he  that  despis- 
eth  you,  despiseth  me.  St.  Luke  x.  16.  He  that  hears 
them,  hears  God  ;  he  that  despises  them,  despises  God. 
If  they  sin,  this  does  not  destroy  their  authority,  and 
ought  not  to  abate  our  respect  and  obedience  to  them: 
the  sacred  character  yet  remains,  and  Christ  has  said, 
Whatever  they  bid  you  do,  (in  spiritual  matters)  do  it  ; 
though  not  according  to  their  works,  when  they  are 
evil,  St.  Matt,  xxiii.  Pray  for  them,  that  God  would 
govern  them,  in  order  to  govern  you;  bless  their  la- 
bours, and  assist  their  pious  endeavours  in  the  great 
work  of  your  salvation. 

THE    FIFTH    COMMANDMENT. 

Thou  shalt  not  kill. 

Q.      TT  r HAT  is  forbidden  by  this  ?     A.  Wilful  mur- 
VV    der,  fighting,  quarrelling,  hatred,  and  desire 
of  revenge. 

INSTIIUC. — As  charity  enjoins  us  to  do  no  wrong  to 
our  neighbour,  this  commandment  forbids  murder,  this 
being  the  greatest  harm  we  can  do  him,  because  it  de- 
prives him  of  life,  which  is  the  dearest  thing  of  all ;  for 
it  deprive*  him  of  every  thing  else  that  is  dear  to  him 


The  Christian  Doctrine  explained. 

m  this  world,  as  wife,  children,  goods,  estate,  and  of 
the  time  God  has  given  him,  to  work  out  his  salvation. 
God  expressed  his  horror  of  this  crime  to  Noah :  The 
blood  of  your  lives  will  I  require  at  the  hand  of  man  ; 
whosoever  sheds  man's  blood,  his  blood  shall  be  shed,  be- 
cause man  is  made  to  the  image  of  God,  Gen.  ix.  15. 
Murder  then  is  a  heinous  tiling,  and  ought  never  to  go 
unpunished,  because  it  is  an  irreparable  injury  to  our 
neighbour,  an  insolent  contempt  of  God,  whose  image 
he  is,  and  a  rebellious  usurpation  of  his  authority,  for 
God  is  the  Lord  of  life  and  death,  and  none  can  have 
any  power  over  the  life  of  another,  but  by  commission 
from  him  ;  so  it  is  lawful  to  kill  in  a  just  war,  for  the 
defence  of  one's  king  and  country,  and  for  magistrates 
to  put  villains  to  death  ;  because  this  prevents  murder, 
and  is  not  against  the  commandment,  but  promotes  the 
end  of  it ;  for  the  magistrate  beareth  not  the  sword  with- 
out cause,  Rom.  xiii.  4.  But  it  is  never  lawful  to  take 
revenge  for  ourselves,  even  when  another  has  done  us 
an  injury  that  is  deserving  of  death,  because  no  one  is 
to  be  juclge  in  his  own  cause :  and  if  that  were  allowed, 
all  places  would  be  fdled  with  blood  and  slaughter :  for 
this  reason,  God  has  reserved  revenge  to  himself,  and 
appointed  kings  and  magistrates  to  exercise  it  on  earth 
whenever  it  is  just.  Hence  we  prove  duelling  to  be  a 
great  crime,  because  in  that  case  a  private  man,  without 
authority,  seeks  to  revenge  himself,  and  at  the  same 
time  rashly  endangers  his  own  life :  Ton  belong  not  to 
yourself,  but  to  God,  1  Cor.  xvi.  19.  and  therefore  you 
have  no  power  over  your  own,  or  another's  life. 

By  the  same  reason,  this  commandment  forbids  what- 
ever has  a  natural  tendency  to  murder,  as  quarrelling, 
fighting,  maiming  of  others,  in  which  there  is  often  a 
malice  of  heart  equivalent  to  murder:  anger,  hatred, 
and  revenge,  must  also  come  under  the  same  prohibi- 
tion, because  from  hence  murder  proceeds ;  for  it  is 
first  in  the  heart  and  will  that  the  sin  of  murder  is  com- 
mitted. Hence  it  appears  how  careful  we  ought  to  be 
not  to  provoke  others  to  these  passions,  not  to  widen 
the  breach  in  quarrels,  and  by  our  presence  give  encou- 
ragement to  them  f.  bat  keep  peace  with  all  as  far  as  in 


148  The  Poor  Man's  Catechism  :  Or, 

our  power,  and  to  be  peace-makers  for  others,  other- 
wise we  have  it  to  answer  for,  as  well  as  those  that 
fight:  Blessed  are  the  peace-makers,  for  they  shall  be 
called  the  sons  of  God.  St.  Matt.  v.  9. 

All  these  mischiefs  being  the  effect  of  pride  and  an- 
ger, nothing  but  humility  and  patience  can  prevent 
them ;  therefore,  we  are  so  often  advised  to  humble  our- 
selves, and  in  much  patience  to  possess  our  souls,  to 
leave  our  cause  wholly  to  God,  and  even  not  to  harbour 
in  our  minds  the  least  angry  thought,  malice,  or  re- 
venge, which  often  breaks  out  into  words,  actions  and 
murder  itself. — Upon  occasion  of  this  commandment, 
we  must  also  beware  of  scandal,  which  is  a  spiritual 
murder,  whereby  a  man  kills  the  soul  of  his  neighbour, 
by  making  him  fall  into  sin,  against  which,  terrible  woes 
are  pronounced  in  the  gospel. 

EXHOR. — Learn,  O  Christian,  from  this  instruc- 
tion, ever  to  abhor  and  detest  wilful  murder.  It  is  a 
most  enormous  crime,  and  cries  to  heaven  for  venge- 
ance. Remember  the  punishment  Cain  underwent,  for 
spilling  the  innocent  blood  of  Mel.  Nay,  the  very 
brute  was  not  spared,  that  was  contaminated  with  hu- 
man blood,  but  dying,  says  God  let  him  die. 

As  you  have  no  power  over  another,  so  much  as  to 
hurt  a  hair  of  his  head,  much  less  have  you  to  harbour 
anger  and  revenge  in  your  heart  against  him,  much  less 
to  revile  him  by  injurious  words,  much  less  to  strike  or 
maim  him.  Love  is  the  fulfilling  of  the  law  ;  and  as  all 
these  are  destructive  or  diminishing  of  that  love,  they 
are  the  breaking  of  the  law:  and  as  the  fulfilling  of  it  is 
life,  so  the  destruction  of  it  is  death.  How  often  have 
you  been  for  warned  by  Christ  against  these  lesser  brea- 
ches of  charity  ?  He  ivho  is  angry  with  his  brother, 
(without  a  just  cause)  shall  be  guilty  of  the  judgment ; 
and  he  who  calls  him  fool,  (with  malice  in  his  heart,  or 
contempt)  shall  be  guilty  of  hell  fire.  St.  Matt  v.  22. 
He  who  hateth  his  brother  is  a  murderer.  1  John  iii.  15. 
Before  you  offer  your  gift  at  the  altar,  go  first  and  be  re- 
conciled to  your  brother,  and  then  you  shall  come  and 
make  your  offering.  Matt.  v.  24.  Love  your  enemies, 
do  good  to  them  that  hate  you.  Matt.  v.  44,  He  com* 


The  Christian  Doctrine  explained.         149 

raands  you  to  do  good,  and  no  ill,  either  in  words  or  ac- 
tions to  others.  Above  all  things,  beware  of  murdering 
your  neighbour's  soul  by  scandal  and  bad  example,  a 
thing  too  common  among  christians.  0  how  many 
learn  to  lie,  to  swear,  and  curse,  by  the  wicked  life  of 
others !  How  many  become  drunkards,  libertines,  and 
void  of  all  religion,  from  the  profane  talk  of  others  ? 
There  is  no  sin  attended  with  greater  woes  from  the 
mouth  of  Christ,  than  scandal,  Woe  to  the  world  for 
scandal.  St.  Matt,  xviii.  7.  As  there  are,  alas!  too 
many  who  draw  others  from  good  by  their  vices  and  ill 
example,  see  you  draw  others  to  virtue  by  your  edify- 
ing life:  as  great  will  be  the  comdemnation  of  the  one, 
great  will  be  the  recompence  of  the  other :  They  who 
instruct  others  unto  justice,  shall  shine  like  stars  for  all 
Eternity.  Dan.  xii.  8.  If  at  any  time  you  have  been  the 
cause  of  your  neighbour's  spiritual  ruin,  beg  for  mercy, 
and  make  amends  to  the  best  of  your  power,  not  only  by 
your  sorrow,  but  by  a  Christian  holy  comportment  for 
the  future,  that  may  bring  back  those  you  have  scan- 
dal ized. 

THE    SIXTH    COMMANDMENT. 

Thou  shalt  not  commit  Jldultery. 

Q.  ¥1711  AT  is  forbidden  by  this?  A.  All  carnal 
*  sin  with  another's  wife  or  husband,  also  for- 
nication, incest,  the  sin  against  nature,  and  all  sins  of 
lust  in  general.  Q.  What  is  commanded  by  it  ?  •#. 
That  husbands  and  wives  love  and  be  faithful  to  one 
another,  q.  What  else?  *#.  That  all  live  chastely 
and  resist  that  bent  of  concupiscence,  that  incline 
them  to  use  their  bodies  contrary  to  the  institution  and 
law  of  marriage.  Q.  Why  is  lust  hateful  in  the  siglit  of 
God  ?  Jl.  Because  it  defiles  our  bodies,  which  are  the 
members  of  Christ,  and  the  temples  of  the  Holy  Ghost. 
INSTRUCT — It  is  with  good  reason,  that  after  God  had 
expressed  his  will  to  us,  in  forbidding  wilful  murder,  he 
proceeds  next  to  forbid  adultery,  since  the  greatest  in- 
jury, next  to  the  deprivation  of  life,  .we  can  do  our 
13* 


150  The  Poor  Man's  Catechism :  Or, 

neighbour,  is  the  defiling  of  the  marriage  hed.  By  it  you 
not  only  rob  the  woman  of  her  innocence,  but  also  rob 
her  husband  of  the  most  precious  worldly  treasure  he  has, 
the  love  and  fidelity  of  his  wife ;  his  right  whereto  he 
cannot,  if  he  will,  give  away  to  another;  and,  by  con- 
sequence, this  his  right  no  one  can  invade,  without  the 
most  horrid  injustice  to  his  neighbour,  as  well  in  viola- 
ting his  marriage  bed,  as  for  the  ill  consequences  of  it, 
in  depriving  them  both  of  their  mutual  love,  which 
oudit  to  last  till  death  ;  and  often  bastardizing  the  fa- 
mily, with  many  other  mischiefs,  too  long  to  be  re- 
counted. 

Also  by  this  commandment,  as  it  is  expounded  in  the 
Mosaic  law,  (see  Deut.)  are  forbid  all  carnal  sins  of 
what  species  soever,  as  well  as  adultery:  as  fornication, 
which  is  a  carnal  act  between  a  single  man  and  wo- 
man, who  have  neither  bound  themselves  by  the  bond 
of  marriage,  or  by  a  vow  of  chastity;  for  if  either 
party  be  consecrated  to  God  by  a  vow  of  chastity,  a 
carnal  act  with  such  a  one  is  sacrilege  ;  and  a  carnal  act 
with  a  virgin  is  more  than  simple  fornication,  and  alters 
the  nature  of  the  sin.  Incest,  which  is  a  carnal  act  be- 
tween a  man  and  woman  who  are  within  the  degrees  of 
consanguinity  or  affinity,  and  the  nearer  in  blood  the 
greater  is  the  sin.  A  rape,  which  is  a  carnal  act  com- 
mitted on  the  body  of  another  by  force,  against  the  will 
dnd  consent.  The  sin  against  nature,  which  is  a  car- 
nal act  between  two  of  the  same  sex,  or  between 
persons  of  a  different  sex,  whether  married  or  un- 
married, when  such  means  and  actions  are  used, 
from  whence  generation  cannot  follow,  under  which 
head  is  forbidden  self-pollution.  In  short,  this  com- 
mandment forbids  all  kind  of  unclearmess  whatsoever 
that  leads  to  debauchery,  all  immodest  actions,  touches 
of  ourselves  or  others,  lustful  embraces,  immodest 
looks  or  words:  nay,  we  ought  not  even  to  harbour  a 
wilful  thought  of  immodest  things  to  take  pleasure  in  it, 
and  endanger  ourselves,  or  to  say  or  do  any  thing  that 
may  endanger  others.  Alas!  too  many  are  induced  to 
break  this  commandment  through  the  importunites  and 
allurements  of  others. 


The  Christian  Doctrine  explained.          151 

EXHOR. — Since  corrupt  nature  is  so  inclined  and  pro- 
pense  to  all  carnal  sins,  the  greater  ought  to  be  jour 
care,  O  Christian,  to  decline  them,  and  this  by  shunning 
all  occasions  of  them ;  as  idleness,  curiosity,  lewd  com- 
pany, excess  in  eating-,  and  drinking,  too  great  famili- 
arities with  persons  of  another  sex,  masquerades,  &c.  in 
a  word,  renounce  as  much  as  may  be,  all  sensible  plea- 
sures.—-To  preserve  us  the  better  from  these  carnal 
acts,  we  must  principally  restrain  our  eyes  from  looking 
at  that  which  may  incite  us  to  them,  remembering  that 
saying  of  Job,  I  have  made  a  compact  with  my  eyes,  that 
I  might  not  so  much  as  think  of  a  virgin.  Job  xxxi.  1. 
Next  we  must  restrain  our  thoughts ;  for  nothing  en- 
dangers us  more,  or  excites  to  action,  than  wilfully  en- 
tertaining the  foul  imagination  of  impurity.  We  must, 
thirdly,  restrain  our  desires ;  For  he  who  looks  at  a  wo- 
man, to  lust  after  her,  has  already  committed  adultery 
with  her  in  his  heart,  St.  Matt.  v.  24.  Fourthly,  we 
must  restrain  our  tongues  from  unchaste  words  or  songs, 
for  these  corrupt  both  ourselves  and  others:  Let  nojil- 
thy  words  proceed  out  of  your  mouth:  let  not  fornica- 
tion even  be  named  among  you,  as  becometh  saints.  Eph. 
v.  3.  Fifthly,  we  must  restrain  our  hands  from  all  im- 
pure touches :  If  thy  hand  scandalize  thee,  cut  it  off,  and 
cast  it  from  thee;  it  is  better  one  of  thy  members  perish, 
than  thy  whole  body  should  go  into  hell.  St.  Matt,  xviii.  8. 
In  a  word,  all  our  senses  mustbe  curbed  from  this  evil.— 
For  your  greater  preservation,  entertain  yourself  often 
^ith  the  following  considerations  :  1.  As  nothing  makes 
you  more  like  the  angels,  than  purity  of  soul  and  body, 
so  nothing  makes  you  resemble  so  much  the  brute,  as 
lust  and  uncleanness.  2.  Your  bodies  are  the  members 
of  Christ;  but  by  fornication  you  are  made  one  body 
with  a  harlot,  for  both  are  one  flesh.  3.  Bodies  are  the 
temple  of  the  holy  Ghost ;  what  indignity  to  defile  them 
with  so  foul  a  sin  ?  Other  sins  are  without  the  body,  but 
this  is  a  sin  against  your  own  body,which  you  dishonour 
by  it,  and  oftentimes  destroy  it  by  foul  and  painful  dis- 
eases. 4.  These  sins  are  often  attended  with  heavy 
judgments:  how  many  for  them  have  been  destroyed  by 
fire  from  heaven,  as  in  Sodom  and  Gomorrah  ?  And  no 


152  Poor  Man's  Catechism:  Or, 

doubt,  they  have  brought  great  punishments  on  whole 
nations,  on  private  families  and  persons:  the  whole 
world  was  destroyed  for  them  at  the  flood.  God  has  so 
threatened  this  sin  in  particular,  If  any  one  defile  the 
temple  of  God,  him  will  God  destroy.  To  conclude, 
these  are  sins  that  exclude  from  the  kingdom  of  heaven, 
Neither  adulterers,  nor  fornicators,  nor  the  effeminate, 
nor  Sodomites,  fyc.  shall  possess  the  kingdom  of  God. 
Rom.  v.  9,  10.  Above  all,  to  enforce  these  considera- 
tions, we  must  continually  implore  the  assistance  of 
heaven,  that  God  would  create  a  clean  heart  in  us,  and 
renew  a  right  spirit  in  our  bowels.  Our  pravers  must 
be  constant  and  perseverant,  as  these  temptations  are 
never  over  till  death,  and  our  best  purposes  are  faint 
and  unstable.  Remember  always  to  put  a  stop  to  the 
beginning  of  an  ill  thought  before  your  soul  becomes 
delighted  or  consenting  to  it. 

THE    SEVENTH    COMMANDMENT. 

Thou  shalt  not  Steal. 

Q.  T^HAT  is  forbidden  by  this?  Jl.  To  wrong 
**  our  neighbour  by  stealing,  robbing,  cheating, 
or  by  any  unjust  dealing.  Q.  What  is  he  bound  to  do, 
who  has  thus  wronged  his  neighbour.  A.  To  make  res- 
titution to  the  right  owner,  if  he  is  able,  otherwise  the 
sin  will  not  be  forgiven  him.  Q.  What  more  are  we 
commanded  hereby  ?  A.  To  be  just  in  all  our  dealings, 
and  to  take  care  to  pay  our  debts. 

INSTRUC — As  God  has  given  one  commandment  for 
the  preservation  of  man's  life ;  another  to  defend  him 
from  wrong  in  the  person  of  his  wife,  who  is  another 
himself:  here  he  has  given  a  third  to  preserve  every 
ones  goods :  Thou  shalt  not  steal.  Theft  may  be  com- 
mitted either  clandestinely,  or  with  open  violence,  or  by 
cheating  in  bargaining,  or  gaming?  When  one  having 
more  craft  than  another,  over-reaches  and  draws  him  in 
to  consent,  without  knowing  it,  to  his  own  wrong.—. 
Small  thefts  from  the  same  person,  at  different  times, 
amounting  in  the  whole  to  a  considerable  value,  are  the 


The  Christian  Doctrine  explained.         153 

same  breach  of  the  commandment  as  if  the  whole  had 
been  stolen  together ;  because  the  same  damage  is  done 
to  the  owner,  and  he  Las  the  same  right  to  his  goods, 
when  stolen  at  different  times,  as  all  at  once.  To  use 
false  weights  and  measures,  by  which  a  little  is  stolen 
from  one,  and  a  little  from  another,  a  great  deal  in  the 
whole,  is  also  a  substantial  breach  of  this  precept ;  for 
this  is  called  an  abomination  to  God  in  holy  scripture. 
This  commandment  is  also  broken  by  open  robbery; 
by  invading  other  men's  right,  and  seizing  up- 
on it,  whether  by  an  unjust  war,  or  forcing  them 
to  yield  it  up,  or  overcoming  them  at  law  by  bribery : 
or  by  an  extortion  and  usury,  taking  advantage  of  thev 
necessitous;  by  racking  of  tenants,  when  you  know* 
they  cannot  remove;  by  forcibly  with-holding  servants 
wages,  or  by  any  other  violent  methods.  Theft  is  a 
mortal  sin,  whenever  the  tiling  stolen  is  of  a  considera- 
ble value,  or  does  a  notable  damage  to  our  neighbour : 
and  not  only  those  who  commit  the  theft,  but  all  who 
any  ways  concur  thereto,  and  all  who  partake  knowing- 
ly of  it,  are  guilty  of  the  sin.  Also  borrowing  of  ano- 
ther, what  we  do  not  intend  to  pay,  is  the  same  injus- 
tice as  theft. 

This  commandment  obliges  us  to  restitution :  what- 
ever you  have  unjustly  gotten  from  your  neighbour,  you 
must  restore,  as  far  as  you  are  able,  to  the  right  owner, 
otherwise  your  sin  will  not  be  forgiven ;  because  re- 
fusing to  restore,  is  continuing  in  the  first  theft,  and 
the  injustice  still  remains;  therefore  it  is  rightly  said, 
without  restitution  there  can  be  no  absolution :  all  the 
power  on  earth  cannot  dispense  with  it,  unless  the  own- 
er consents.  This  restitution  concerns  not  only  those 
who  did  the  wrong,  but  all  who  have  concurred  in  it, 
whether  by  counsel,  by  assistance,  or  by  partaking  of 
the  ill-gotten  goods.  If  you  are  not  able  to  make  resti- 
tution in  full,  you  must  do  what  is  in  your  power,  un- 
less the  owner  will  forgive  it,  and  shew  your  good  will 
to  do  it,  and  repent  heartily.  If  he  who  has  done  any 
injustice  to  another,  dies  before  he  had  made  restitution 
his  heir  is  under  the  same  obligation  to  do  it,  if  what 
was  unjustly  got  be  part  of  his  inheritance;  and  if 


154  The  Poor  Man's  Catechism :  Or, 

the  owner,  who  was  wronged,  be  dead  first,  he  must 
make  the  restitution  to  his  heir,  especially  if  his  neglect 
to  do  it  be  lore,  was  a  culpable  delay. 

EXHOR. — Learn,  0  Christian,  to  shun  and  detest  the 
sin  of  theft  5  first  from  the  injury  you  do  to  God,  who 
as  he  is  essentially  just,  loves  justice,  and  willeth  that 
justice  be  dune  to  every  one.  It  is  depriving  him 
of  that  benevolence  he  has  shewn  to  others,  who  is  the 
bountiful  Donor  of  all  we  enjoy,  and  would  that  we 
should  enjoy  it.  Hence  he  has  commanded,  fhou 
shalt  not  steal;  and  to  support  his  commandment  he 
has  declared  his  vengeance  against  the  transgressor: 
Every  thief  shall  be  judged.  Let  no  man  circumvent  his 
neighbour,  for  the  Lord  is  the  revenger  of  these  things, 
1  These,  iv.  6.  even  to  exclude  him  from  the  kingdom 
of  heaven:  Thieves  shall  not  possess  the  kingdom  of 
God.  1  Cor.  vi.  10.  2.  Avoid  theft,  from  the  injury 
done  to  your  neighbour.  It  takes  from  him  what  God 
has  given  him  to  sustain  his  life  and  family ;  and  truly, 
in  some  cases,  it  touches  his  life,  by  depriving  him  of 
his  livelihood.  It  breeds  in  him  many  rash  censures  of 
others,  who  may  be  innocent,  to  the  prejudice  of  his 
soul ;  creates  hatred  and  ill-will  among  neighbours,  all 
which  a  thief,  in  some  degree,  must  answer.  3.  This 
sin  ought  to  be  shunned  for  the  mischief  it  brings  upon 
the  thief  himself;  his  good  name,  his  reputation  is  en- 
tirely ruined  by  it;  it  takes  away  all  conscience  ana 
religion  from  him,  and  disposes  him  to  greater  crimes, 
and  often  ends  in  terrible  disasters.  Judas  was  a  thief, 
and  then  betrayed  his  divine  Master,  and  then  hang- 
ed himself;  so  the  thief  often  comes  to  the  like  death, 
to  the  gallows:  but  what  is  worst  of  all,  it  deprives 
him  of  all  grace  here,  and  glory  hereafter;  Thieves 
shall  not  inherit  the  kingdom  of  God. 

To  remedy  this  evil,  beware  of  three  things  :  of  eovet- 
ousness,  envy  and  sloth;  these  are  generally  the  ori- 
gin of  theft :  1.  Beware  of  covetousness,  for  it  is  the 
nature  of  a  covetous  mind  to  seek  with  too  great  eager- 
liess  for  the  riches  of  this  world,  and  this  often  puts 
men  on  unwarrantable  ways  of  getting  them  :  Covet- 
ousness  is  the  root  of  all  evil ;  for  the  desire  whereof 


The  Christian  Doctrine  explained,         155 

some  have  erred  from  faith,  and  have  entangled  them- 
selves in  many  sorrows.  1  Tim.  vi.  10.  To  prevent 
this,  rather  aspire  to  the  riches  of  eternal  glory,  2.  Be- 
ware of  envy ;  this  is  the  second  step  to  the  sin  of  theft. 
It  is  the  nature  of  envy  to  be  sad,  and  repine  at  others 
riches^and  to  be  discontented  with  our  own  less  flour- 
ishing condition,  and  this  prompts  you  to  steal  from 
your  neighbour  what  God  has  given  him:  Man's  pains 
and  labour,  says  Solomon,  lie  open  to  the  envy  of  others. 
Eccies.  iv.  4.  "  To  put  a  stop  to  this,  learn  to  be  cheer- 
ful under  the  condition  God  has  placed  you  in :  be  thank- 
ful for  what  he  has  blessed  you  with,  (though  little)  and 
trust  to  that  providence,  who,  as  he  eloaths  the  lilies 
of  the  field,  will  not  be  wanting  in  providing  for  you, 
who  are  the  chief  work  of  his  hands.  Lastly.  Beware 
of  sloth  and  indolence ;  a  vice  which  too  often  tempts 
people  to  live  upon  the  labour  of  others  :  Idleness  hath 
taught  much  malice.  Eccl.  xxxiii.  29.  even  to  the  ma- 
king of  thieves  and  robbers.  To  prevent  this,  employ 
well  your  time  in  that  state  God  has  placed  you,  arid 
thus  by  honest  living,  you  will  never  be  tempted  to  live? 
otherwise.  If  ever  then  you  have  been  guilty  of  the 
sin  of  theft,  take  this  instruction  as  from  St.  Paul,  Let 
him  that  has  stolen,  steal  no  more,  but  rather  labour, 
working  with  his  hands,  that  he  may  have  thereby  to 
give  to  him  that  suffers  want;  or  to  make  restitution  to 
him  he  has  stolen  from.  Ephes.  iv.  28.  In  a  word,  let 
all  parents  be  strict  to  punish  their  children's  first  in- 
clinations to  stealing;  and  all  magistrates  correct  their 
first  thefts  with  a  wholesome  severity :  this  would  pre- 
vent many  coming  to  the  gallows,  and  put  them  in  mind 
of  the  punishment  of  theft  in  the  next  world. 

THE    EIGHTH    COMMANDMENT. 

Thou  shalt  not  bear  false  Witness  against  thy  Neigh- 
bour. 

Q.     TTTHAT  is  forbidden  by  this  ?     A.  False  testi- 

VV     monies,  rash  judgment,   lies,  slander  and 

detraction.     Q.  What  is  he  bound  to  do  who  has  hurt 


156  The  Poor  Man's  Catechism  :  Or, 

his  neighbour  in  this  kind  ?  Jl.  To  make  him  satisfac* 
tion  and  restore  his  good  name.  What  is  commanded 
by  this  precept  ?  *#.  To  speak  and  witness  the  truth 
in  all  things  ;  for  the  Devil  is  a  liar,  and  the  Father  of 
lies. 

INSTRUC. — This  commandment  is  of  large  extent, 
and  forbids  under  the  name  of  false  witness  all  the  in- 
juries we  commonly  do  our  neighbour  in  words,  by  af- 
fronting, by  detracting,  by  belying  him,  which  carry 
something  of  the  nature  of  false-witness  in  them.  As 
God  gave  one  commandment  to  regulate  our  tongues, 
with  regard  to  himself,  Thou  shalt  not  take  the  name  of 
the  Lord  thy  God  in  vain  ;  so  he  would  have  another, 
with  regard  to  our  neighbour,  Thou  shalt  not  bear  false 
witness  against  thy  neighbour:  the  love  of  our  neigh- 
bour ever  inseparably  following  the  love  of  God. 

First  then,  this  commandment  forbids  us  to  take  a 
false  oath,  and  bear  false-witness  to  the  prejudice  of 
another,  whether  in  judgment,  or  out  of  judgment; 
whether  in  public  or  private,  by  swearing  falsely  against 
an  innocent  man,  alleging  him  to  be  guilty  of  such  and 
such  things.  This  crime  was  punished  in  the  old  law, 
by  inflicting  the  same  penalty  upon  the  false  witness  as 
he  would  have  brought  upon  his  neighbour  :  Thou  shalt 
do  unto  him  as  he  taught  to  have  done  unto  his  brother, 
Deut.  xix.  19. 

2.  It  forbids  also  lying;  that  is,  to  speak  untruth 
knowingly,  with  an  intent  to  deceive  others,  and  this 
is  always  a  sin ;  but  greater  or  less  according  to  the 
prejudice  done  our  neighbour  by  it:  Thou  shalt  not  lie, 
neither  shall  any  one  deceive  his  neighbour.  Lev.  xix. 
ii.  Lies  are  three-fold  :  malicious  lies,  which  are  spoke 
directly  to  the  prejudice  of  others:  officious  lies,  which 
are  told  to  excuse  ourselves  or  others:  jesting  lies, 
which  are  made  to  divert  company.  To  some  of  these 
we  may  reduce  boasting  lies,  which  we  tell  to  our  own 
honour  and  praise:  flattering  lies,  which  are  to  gain  us 
favour  with  another,  at  the  same  time  we  hurt  him  by 
such  flattery.  All  dissembling  and  hypocrisy,  which  is 
a  feigned  sanctity,  is  acting  the  liar;  against  all  which 


The  Christian  Doctrine  explained.         157 

the  apostle  warns  us :  Laying  aside  all  tying,  let  every 
one  speak  truth  with  his  neighbour,     Ephes.  iv.  25. 

3.  It  forbids  rash  judgment,  that  is  censuring  and 
condemning;  the  actions  of  others,  without  good  grounds. 

4.  It  forbids  detraction,  that  is  speaking  ill  of  others, 
with  a  design  to  blacken  their  reputation,  or  lessen  their 
geod  name  :  if  this  be  done  by  falsely  accusing  them, 
it  is  slander.     If  it  be  done  by  discovering  their  secret 
sins,  or  by  putting  an  ill  construction  on  their  good  ac- 
tions or  good  intentions,  or  by  denying  their  good  qua- 
lities, or  lessening,    or  concealing  them,    when  they 
need  our  defence,  or  by  commending  them  with  an  af- 
fected coldness,  it  is  properly  detraction :  and  if  it  be 
done  before  their  faces  it  is  affronting  them  ;  if  behind 
their  backs,  it  is  backbiting :  and  as  in  all  these  cases 
we  generally  make  our  neighbour  appear  worse  than  lie 
is,  arid  there  is  often  some  untruth  and  misrepresenta- 
tion in  what  we  say  against  him,  it  is  in  some  degree 
bearing  false-witness.     A  slanderer  and  detracter  may 
be  compared,  one  to  a  robber,  the  other  to  a  thief:  the 
one  like  a  robber,  attacks  your  good  name  openly  ;  the 
other  like  a  thief,  secretly,  as  if  h?  had  no  mind  to  be 
seen. — Under  the  head  of  detraction  also  comes  tale- 
bearing,    which    creates    misunderstanding    amongst 
friends,  against  which  it  is  written,  Thou  shalt  not  be 
a  detracter  nor  a  whisperer  among  the  people.  Lev.  xix* 
16.     This  commandment  also  forbids  mocking,  affront- 
ing, or  vilifying  our  neighbour  for  his  defects  of  body  or 
mind, for  these  being  defects  to  which  some  are  born,  they 
are  their  misfortunes  but  not  their  fault,  and  they  ought 
not  to  be  reproached  for  them,  as  for  a  fault  5  for  this 
commandment  forbids  us  to  lay  any  fault  to  our  neigh- 
bour's charge  which  is  not  true. — 'All   these  injuries 
against  our  neighbour  in  words ;  as  lying,  rash  judg- 
ment, detraction,  slander,  derision,  reviling,  &c.   are 
never  more  grievous  than  when  the  church  of  God,  her 
ministers  and  religion,  are  falsely  aspersed  and  discre- 
dited by  them :  this  is  acting  the  part  of  Satan,    and 
promoting  his  cause.     Let  this  be  particularly  noted. 

As  we  are  strictly  forbid  to  speak  the  least  thing  in 
prejudice  to  our  neighbour,  so  we  are  commanded  to 
14 


158  The  Poor  Marts  Catechism:  Or, 

speak  all  good  of  him,  and  attest  the  truth  in  all  things, 
as  God  is  truth,  and  would  have  all  truth  remain  for 
ever  :  The  truth  of  our  Lord  remains  for  ever.  It  is 
a  very  ancient  and  true  saying,  That  to  do  good  and 
speak  truth,  makes  men  like  to  God. 

As  by  the  seventh  commandment  we  are  bound  to 
restore  the  thing  stolen  to  the  right  owner ;  so  if  we 
have  robbed  our  neighbour  of  his  good  name  by  detrac- 
tion, slander,  and  by  belying  him,  we  are  bound  by 
this  commandment  to  make  him  satisfaction,  and  re- 
store his  good  name,  by  recalling  what  we  falsely  al- 
leged against  him,  and  by  speaking  better  of  him  for 
the  future. 

EXHOR. — Here  then,  O  Christian,  God  calls  upon 
you  to  rule  your  tongue,  that  you  speak  nothing  which 
may  prejudice  another's  good  name,  his  life,  or  fortune. 
As  your  tongue  was  given  you  to  praise  God,  so  it  was 
likewise  to  speak  all  good  of  others. — Set  a  guard  on 
your  lips,  and  beware  of  three  sins  most  incident  and 
common  to  mankind.  The  first  is  lying,  which  is  a 
vice  that  makes  us  degenerate  from  the  sons  of  God, 
who  is  Truth  itself,  into  the  sons  of  the  Devil,  who  is 
the  Father  of  Lies  :  it  renders  us  abominable  in  the 
eyes  oi  God :  Lying  lips  are  an  abomination  to  God, 
Prov  xii.  22.  especially  when  your  lies  are  pernicious 
to  others  by  bearing  false-witness  against  them  :  Thou 
hast  hated  all  that  do  evil ;  thouwUt  destroy  all  them 
that  speak  lies,  Psalm  v.  6.  more  especially  when  you 
confirm  it  with  an  oath  5  for  then  you  break  the  second 
commandment  as  well  as  the  eighth.  For  this  our  Sa- 
viour chastised  the  Pharisees  :  You,  says  he,  are  of 
your  father  the  Devil.  When  he  speaks  a  lie,  he  speaks 
that  which  is  proper  to  him,  because  he  is  a  liar,  and 
the  Father  of  Lies.  In  like  manner,  they  were  conti- 
nually bringing  false  accusations  against  him  till  they 
had  taken  away  his  life.  These  are  lies  which  will  ex- 
clude you  from  the  kingdom  of  heaven.  Think  not 
then  a  habit  of  lying  to  be  a  small  fault,  since  it  is  the 
origin  of  many  great  evils ;  it  brings  on  a  corruption 
of  manners  ;  it  is  a  mean  and  despicable  vice  5  it  is  a 
blemish  to  reason  to  speak  contrary  to  knowledge  and 


The  Christian  Doctrine  explained.         159 

the  sense  of  things  ;  it  is  highly  destructive  to  human 
society,  for  there  can  be  no  mutual  tie  of  friendship 
nor  security  to  each  other,  when  mutual  confidence 
and  truth,  the  ground  of  it,  is  lost  in  lying.  Let  every 
one  correct  himself  of  this  failing ;  and  let  parents  in 
particular  look  well  to  their  children,  and  chastise  them 
for  lying,,  to  which  they  are  but  too  naturally  addicted, 
— The  second  evil  you  are  to  avoid,  is  rash  judgment  or 
rash  censuring  the  actions  of  others,  as  the  Jews  did 
our  blessed  Saviour.  This  sin  being  grounded  on  mere 
hearsays,  jealousies,  and  suspicion,  without  any  moral 
certainty  of  great  probability,  it  betrays  an  uncharita- 
ble heart,  ever  prone  to  think  the  worst  of  others, 
and  cannot  fail  to  turn  on  yourself :  Thou  art  inexcus- 
able, O  man,  ivhosoever  thou  be,  thatjudgest,  for  ivhen- 
ever  thou  judgest  another,  thou  condemnest  thyself, 
Rom.  ii.  1.  A  terrible  sentence !  Rather  chuse  to 
judge  yourself,  that  you  may  not  be  judged.  You  know 
no  one  so  well  as  yourself;  let  then  all  judgment  fall 
on  yourself,  that  it  may  work  a  true  conversion  on 
your  soul— A  third  evil  we  are  to  avoid,  is  detraction 
and  slander,  which  is  blasting  our  neighbour's  reputa- 
tion, because  this  is  against  that  law  of  nature  engraft- 
ed in  our  heart:  Jls  you  would  that  men  should  do  to  you, 
do  you  to  them:  It  is  more  prejudicial  to  your  neigh- 
bour than  theft,  for  A  good  name  is  better  than  riches. 
And  this  you  deprive  him  of  by  detraction,  making 
him  that  was  once  esteemed,  now  despised  and  valued 
by  no  man.  To  remedy  this  vice  look  at  home ;  see 
into  yourself,  and  you  will  be  ashamed  to  accuse  and 
speak  ill  of  others :  what  you  are  guilty  of  vourself, 
and  perhaps  to  a  greater  degree  than  your  neighbour, 
you  must  blush  to  expose  in  him  :  what  though  you  have 
found  a  mote  in  your  brother's  eye,  you  may  find  a 
beam  in  your  own  ! 

THE    NINTH    COMMANDMENT. 

Thou  shalt  not  covet  thy  Neighbour's  jyife* 

Q.  T¥fHAT  is  forbidden  by  this?  A.  All  desires  of 
'  *  adultery  and  lust :  all  deliberate  and  voluntary 


360         The  Poor   Man's  Catechism:  Or, 

delight  in  impure  thoughts.     Q.  What  are  we  comman- 
ded by  it  ?  *#.  To  entertain  chaste  and  honest  thoughts. 

INSTRUC. — As  the  law  of  God  is  a  spiritual  law,  it 
obliges  us  not  only  to  regulate  our  words  and  exterior 
actions,  but  also  our  inward  thoughts  and  desires,  that 
we  may  be  perfectly  innocent,  and  not  in  outward  ap- 
pearance only ;  and  therefore  it  forbids  us  by  the  two  last 
commandments,  to  injure  our  neighbour  even  in  will 
and  desire.  These  plainly  teach  us,  that  what  is  sin  in 
word  or  action,  may  be  also  sm  in  thought  v:nd  desire, 
against  certain  Jews  whom  Christ  reprehends,  who  ima- 
gined that  the  laws  only  forbid  outward  sinful  actions, 
and  therefore  bad  thoughts  and  desires  they  freely  in- 
dulged, St.  Matt.  v.  8.  But  we  are  taught  that  God  is 
not  satisfied  with  the  outward  behaviour,  but  with  the 
inward  intention  of  the  heart,  and  that  sin  is  committed 
in  thought  as  well  as  in  word  and  deed. 

There  are  three  steps  to  a  sin  of  thought :  the  first  is 
suggestion,  or  the  bad  thought  which  occurs  to  the  mind, 
and  this  never  is  sin  when  it  is  involuntarily :  this  is 
\vhat  St.  Paul  found  in  himself  when  hesaidj/^/M  the 
law  in  my  members  fighting  against  the  law  of  my  mind, 
Horn.  vii.  23.  it  comes  from  the  Devil,  or  corruption  of 
our  nature,  we  being  born  in  sin.  The  second  step 
is  delight,  which  arises  from  the  thought  of  unlawful 
pleasures ;  arid  even  this  is  not  a  sin  when  it  comes  at 
unawares,  or  against  our  will ;  but  when  we  encourage  it, 
and  delay  to  resist  it,  it  is  a  sin,  as  well  from  the  dan- 
ger we  incur,  as  because  we  wilfully  delight  in  that 
which  is  sin.  The  third  step  which  completes  the  sin,  is 
consent;  and  when  sin  is  compleated,it  begets  death. 
St.  James  i.  15.  As  all  sin  begins  with  bad  thoughts,  and 
is  consented  to  in  the  heart  before  it  appears  in  action, 
hence  the  law  of  God  forbids  bad  thoughts  and  desires, 
so  to  destroy  sin  in  its  very  root. 

The  ninth  commandment,  Thou  shalt  not  covet  thy 
neighbour's  wife,  corresponds  to  the  sixth,  Thou  shalt 
not  commit  adultery  ;  and  as  the  latter  forbids  the  carnal 
act  of  adultery,  fornication,  incest,  &c.  so  this  forbids 
all  carnal  sin  in  desire,  or  to  harbour  in  our  minds  any 
thing  sensual  with  consent  and  delight.  As  the  sixth  puts 


The  Christian  Doctrine  explained.          161 

a  restraint  on  our  eyes,  ears,  hands  and  tongue ;  so  the 
ninth  puts  a  restraint  on  the  powers  of  the  soul,  as  the 
will,  memory,  heart,  thoughts  and  desires.  It  is  true,  no 
one  at  all  times  can  prevent  a  sinful  thought  rising  from 
the  mind  which  is  linked  to  corruption,  yet  all  may,  with 
the  assistance  of  grace,  stop  the  progress  of  it,  and. 
refuse  to  consent  to  it. 

THE    TENTH    COMMANDMENT. 

Thou  shalt  not  covet  thy  Neighbour's  Goods. 

Q.  T1THAT  is  forbid  by  this  ?  £.  The  words  are 
plain,  that  we  must  not  covet  what  belongs  to 
others,  or  wrong  our  neighbour  even  in  heart  and  de- 
sire. Q.  What  are  we  commmanded  hereby?  Jl.  To 
harbour  honest  thoughts,  and  be  contented  with  our  own 
estates. 

INSTRUC.' — The  tenth  commandment  answers  to  the 
seventh,  Thou  shalt  not  steal :  as  the  one  forbids  us  to 
thieve  or  rob,  the  other  forbids  even  to  covet  what  is  none 
of  our  own  ;  because  this  is  an  overture  to  the  other ; 
for  first  you  covet  your  neighbours^  goods  and  then  you 
proceed  to  make  yourself  master  of  them  by  any  means 
just  or  unjust,  as  you  can :  Covetousness  is  the  root  of  aft, 
evils,  i.  Tim.  vi.  10.  it  casts  its  eye  upon  every  thing ; 
and  when  it  obtains  power,  no  one's  goods  are  safe  from 
it  ;  and  hence  we  may  see  how  holy  is  the  law  of  God9 
which  forbids  it,  and  commands  us  to  keep  our  hearts 
pure  and  unspotted ;  to  moderate  our  boundless  desires, 
and  be  contented  with  what  he  has  given  us  5  which  is 
much  happier  than  to  be  Always  coveting  what  we  can- 
not have :  he  commands  us,  to  wish  all  good  to  others^ 
and  not  envy  their  riches  :  Charity  envieth  not.  1  Cor. 
xiii. 

EXHOR. — Learn  from  these  two  commandments,  O 
Christian,  to  resist  your  corrupt  nature,  and  suppress 
the  bad  desires  of  your  heart ;  from  thence  proceeds 
all  sin:  From  the  hearts  of  men  proceed  evil  thoughts, 
adulteries,  fornications,  murders,  thefts,  covetousnes$9 
malice,  deceit,  lasciviousness,  envy,  blasphemy,  pride, 
14* 


162  The  Poor  Man's  Catechism :  0r, 

foolish  wickedness.  St.  Mark  vii.  21,  22.  God  is  not 
content  with  our  exterior  comportment  and  outward 
actions,  unless  our  interior  is  answerable  to  them. 
Remember  the  first  sin  committed  by  the  bad  angels 
was  a  sin  of  thought:  in  truth,  all  sin  is  first  committed 
in  the  heart  and  will,  by  consenting  to  it,  and  hence 
we  are  sorbid  to  covet  any  evil  thing  :  Let  us  not  covet 
evil  things.  1  Cor.  x.  6.  The  law  of  God  forbids  us 
to  desire  revenge,  murder,  or  any  other  bad  thing; 
but  more  expressly  to  desire  our  neighbour's  wife  or 
goods,  because  our  passions  to  these  are  strongest.  Re- 
flect well  on  this :  a  man  perhaps  may  say,  that  he 
never  proceeded  to  the  criminal  action  of  lust ;  but 
ean  he  say  he  never  delighted  in  a  lustful  thought,  or 
consented  to  a  sensual  desire  in  his  mind  ?  Another 
may  say  he  never  was  a  thief,  or  robbed,  or  cheated  ; 
but  did  he  never  covet  his  neighbour's  goods  in 
thought  ?  He  may  say  he  never  hurted  any  one  ;  but 
did  ne  never  bear  ill-will,  or  meditate  revenge  ?  O 
how  necessary  it  is  always  to  put  a  stop  to  these  evil 
suggestions  of  our  hearts  in  their  beginning!  principiis 
obsta ;  because  all  sin  begins  with  a  bad  thought;  and 
therefore  we  must  never  entertain  bad  desires  in  our 
mind,  no  not  the  least,  for  God,  who  is  the  searcher 
of  hearts,  beholds  them,  and  will  one  day  bring  them 
to  light  and  condign  punishment.  Since  both  our 
souls  and  bodies  are  the  temples  of  the  Holy  Ghost, 
nothing  but  sanctity  and  purity  must  dwell  in  either. 
Let  nothing  then  of  sin  possess  your  souls ;  admit  no 
bad  thought  of  such  things  as  you  wouM  be  ashamed 
man  should  see.  Let  your  hearts  and  tongues,  your 
actions  and  intentions  go  together  in  all  good,  that 
what  you  do,  speak,  or  even  think,  may  be  to  the 
glory  of  God,  the  good  of  your  neighbour,  and  the 
advantage  of  your  own  soul. 

You  see  what  the  commandments  are,  and  the  sense 
of  them  in  general  and  in  particular.  Let  it  be  your 
study,  care,  and  labour  to  fulfil  them  ;  by  doing  what 
is  commanded,  and  avoiding  what  is  forbidden.  The 
commandments  of  God  are  a  rule  both  to  rich  and 
poor ,  kings  and  subjects  are  to  live  by  tfiem,  in  ord$r 


The  Christian  Boctrme  explained.         1  03 

to  a  happy  death  and  a  blessed  eternity  :  If  thou  unit 
enter  into  Ufa  keep  the  commandments.  They  are  law 
to  all  nations,  universally  just  and  equitable  to  ail 
mankind.  Consult  then  in  time  your  own  eternal 
good  in  keeping  them.  0  fear,  above  all  things,  to 
break  them!  They  were  not  given  by  man,  but  by 
the  eternal  God  in  thunder  and  lightnig,  who  will 
revenge  the  transgression  of  them  in  much  more 
dreadful  fires.  By  them  you  are  to  be  tried,  judged^ 
condemned,  or  saved,  at  the  last  day.  The  fulfilling 
of  them,  is  attended  with  innumerable  blessings  here, 
and  in  the  end  with  eternal  life.  The  breaking  of 
them  brings  many  curses,  and  everlasting  destruction 
both  of  body  and  soul.  See  then  you  fulfil  them  all  5 
no  religion  can  save  you  without  keeping  God's  com- 
mandments ;  Neither  circumcision,  nor  uncireumcision, 
as  St.  Paul  says,  but  the  observance  of  the  command" 
ments  of  God,  which  must  ever  be  joined  to  the  pro- 
fession of  the  true  faith.  Nor  is  it  enough  to  keep 
some  of  them,  but  we  must  fulfil  them  all :  to  break 
one,  and  die  in  that  one  sin  without  repentance,  is 
enough  to  condemn  your  soul  for  ever :  He  that  of- 
fends in  one,  is  guilty  of  all,  St.  James  ii.  10.  inasmuch 
as  he  breaks  the  integrity  of  that  covenant  God  has 
made  with  us.  And  how  are  you  to  fulfil  them  all  ? 
Love  God  above  all  things,  and  your  neighbour  as 
yourself;  he  who  does  that,  fulfils  the  whole  law  and 
the  prophets,  and  hath  life  everlasting :  Do  this  and 
tho:i  shalt  live.  St.  Luke  x.  28. 

The  six  precepts  cf  the  Church  expounded. 

Q.     TT7HICH  is  the  first  precept  of  the  church? 
VV     Ji.  To  keep  certain  appointed  days  holy9 
which  are  therefore  called  holy  days. 

INSTRUC. — When  God  spake  these  words  by  the 
mouth  of  Solomon,  Observe  my  son  the  precepts  of  thy 
father,  and  the  law  of  thy  mother  do  not  leave,  Prov.  vL 
20.  it  was  to  admonish  us  not  only  to  keep  the  com- 
mandments of  God  our  Father,  but  also  to  observe  the 
precepts  of  his  Church  our  mother :  for  as  he  has  givec 


164         The  Poor  Man's    Catechism:    Or, 

the  temporal  power  to  princes,  who  govern  the  world 
under  him,  to  make  laws  for  a  temporal  end,  which 
bind  the  people  in  conscience ;  so  he  gave  the  spiritual 
power  to  those  who  under  him  govern  his  church,  to  in- 
stitute laws  that  conduce  to  our  spiritual  and  eternal 
good,  with  a  command  to  all  to  hear  and  obey  this 
church;  and, those  who  disobey,  he  would  have  cut  off 
from  her  communion,  and  be  looked  upon  no  better  than 
heathens  and  publicans :  If  he  will  not  hear  the  Church, 
let  him  be  unto  thee  as  a  heathen  man,  and  a  publican. 
St.  Matt,  xviii.  17. 

Accordingly  we  find  the  Apostles,  soon  after  our 
Saviour's  Ascension,  making  new  precepts,  and  enjoin- 
ing the  new-converted  Gentiles  to  abstain  from  blood 
and  things  strangled,  which  all  of  their  communion 
were  bound  to  observe :  this  was  done  in  the  Council 
of  Jerusalem,  Acts  xv.  29.  yet  in  reality  the  intent  of 
the  church  in  these  precepts  is,  not  so  much  to  lay  new 
burthens  upon  us  over  and  above  God's  commandments, 
as  to  make  the  observance  of  them  more  easy  and  com- 
fortable to  us  ;  for  the  precepts  of  the  church  are  ground- 
ed upon  the  commandments.  If  the  church  commands 
us  to  hear  Mass  on  Sundays;  it  is  because  the  mass  is  the 
most  holy  action  that  can  be  done  on  days  sacred  to  God, 
and  God  has  commanded  us  to  keep  that  day  holy.  If 
the  church^  has  appointed  Lent  and  other  days'  to  be 
fasts ;  it  is  because  fasting  is  recommended  to  us  from 
God,  as  a  thing  necessary  to  satisfy  for  past  sins,  and 
to  tame  the  rebellion  of  our  nature.  If  the  church  com- 
mands us  to  confess  our  sins  once  a  year;  it  is  because 
Christ  has  declared,  that  none  but  the  priests  can  ab- 
solve us.  If  the  church  enjoins  us  to  receive  the  Holy 
Eucharist  at  Easter,  it  is  because  Christ  has  said,  Unless 
you  eat  the  flesh  of  the  Son  of  Man,  and  drink  his  blood, 
you  have  no  life  in  you.  St.  John  vi.  54.  If  the  church 
appoints  us  to  pay  tithes  to  our  pastors  ;  it  is  because 
the  law  of  God  enjoins  that  his  priests  shall  be  maintain- 
ed with  honour  by  the  people  whom  they  serve.  Let 
them  have  a  double  honour.  1  Tim.  v.  17.  If  the  church 
determines  under  what  impediments  we  are  to  abstain 


The  Christian  Doctrine  explained.  165 

from  marriage  :  it  is  that  we  more  strictly  observe  the 
laws  which  God  has  appointed  in  regard  to  marriage, 
and  render  the  marriages  of  Christians  more  holy  and 
honourable,  and  the  bed  undefiled. 

There  are  only  six  precepts  that  regard  the  state  of 
the  universal  church,  and  bind  all  the  faithful :  as  to 
other  canons,  they  regard  particular  states,  as  bishops, 
priests,  and  religious ;  but  these  six  are  for  all  the  mem- 
bers of  the  Catholick  Church,  and  seem  to  be  nothing 
else  but  holy  practices,  and  immemorial  customs  recei- 
ved by  tradition,  for  the  most  part  of  the  apostolical 
times,  which  the  church  at  length  reduced  into  precepts 
and  canons,  with  an  injunction  to  all  Christians  to  ob- 
serve tbem,  as  things  highly  conducing  to  their  salva* 
tion. 

THE    FIRST    PRECEPT    OF     THE    CHURCH. 

To  hear  Mass  on  all   Sundays   and   holy  days,  and 
keep  them  holy. 

INSTRUC.—  A  S  nothing  is  more  requisite  in  a 
JLJL  spiritual  life,  than  to  preserve  a 
grateful  memory  of  me  benefits  of  God  to  mankind,  for 
which  reason,  besides  the  Sabbath,  many  other  festivals 
were  instituted  in  the  old  law  5  for  the  same  end,  over 
and  above  Sundays,  the  church  has  instituted  many 
other  festivals  in  the  new,  in  memory  of  the  benefits  of 
our  redemption  ;  of  the  birth,  passion,  resurrection  and 
ascension  of  our  Saviour.  And  because  we  know,  that 
God  often  shews  mercy  to  the  living,  through  the  inter- 
cession of  the  Saints  deceased,  who  are  in  glory ;  as, 
through  the  merits  of  Abraham,  Isaac  and  Jacob,  and 
king  David,  he  did  to  the  Jews ;  hence  we  have  days 
appointed  to  make  memory  of  the  blessed  Virgin  Mary, 
St.  John  Baptist,  all  the  Apostles,  and  of  all  Saints  and 
Angels ;  yet  it  is  carefully  to  be  noted  here,  that  we 
worship  God  in  the  same  manner  on  these  Saints  days, 
as  upon  the  Sabbath-day:  on  all  these  days  no  other  God 
do  we  adore,  but  only  one  God,  Father,  Son,  and  Holy- 
Ghost :  and  in  truth  "another  principal  end  in  the  insti- 


166  The  Poor  Marts  Catechism:  Or, 

tution  of  these  holy  days,  was,  that  as  the  number  oi 
Christians  increased  by  the  conversion  of  nations,  their 
congregation  at  the  church  might  be  more  frequent ;  the 
the  word  of  God  oftener  read  and  expounded;  that 
there  might  be  more  frequent  opportunities  of  admin- 
istring  the  sacraments ;  and  more  days  for  the  public 
worship  and  adoration  of  God,  which  on  all  these  days 
is  the  principal  thing  intended. 

By  the  first  precept  of  the  church  we  are  forbid  ser- 
vile work,  the  same  as  on  Sundays,  and  commanded  to 
hear  Mass  both  on  holy  days  and  Sundays;  but  with 
this  difference,  that  these  holy  days,  not  being  of  divine 
institution,  may  be  dispensed  with  by  the  church.—- As 
Sundays  and  holy  days  are  days  sacred  to  God,  and  we 
can  not  otherwise  honour  and  worship  God,  but  through 
Jesus  Christ  his  only  Son,  therefore  on  these  days  the 
church  offers  up  to  him  the  sacred  mysteries  offhis  Son's 
passion  ami  death*  in  winch  Christ  being  present,  as  in 
heaven,  BO  here  he  is  our  sovereign  Mediator  to  him : 
and  as  God  is  truly  honoured  by  this  sacrifice,  which  is 
commemorative  and  representative  of  his  Son's  death 
and  passion,  in  it  we  truly  sanctify  the  Sabbath,  and 
other  festivals :  and  though  there  are  other  spiritual  du- 
ties to  be  done  on  these  days,  yet  this  is  the  principal . 
one  commanded  on  the  Christian  Sabbath. 

EXHOR. — Since  then  what  our  Saviour  did  at  his  last 
supper,  and  commanded  to  be  done  to  the  end  of  the 
world,  is  what  renders  us  capable  of  a  just  adoration  of 
God,  it  ought  to  be  your  greatest  care  to  attend  on  these 
divine  mysteries  of  the  death  and  passion  of  Christ,  on 
all  Sundays,  at  least,  and  all  days  commanded  to  be 
kept  holy;  and  never  be  absent  on  any  account, 
but  what  will  excuse  you  before  God ;  as  in  case  of 
sickness,  or  attending  the  ^tck,  or  the  length  of  the  way, 
&c.  Remember  you  are  not  only  to  be  present  in  body, 
but  present  in  mind,  with  great  attention  and  devotion ; 
with  a  heart  elevated  to  heaven,  and  with  your  mind 
fixed  in  holy  contemplation  on  the  death  and  passion  of 
our  Saviour.  What  will  it  avail  me  to  hear  Mass,  if  I 
answer  not  the  end  and  intent  of  it  ?  which  is,  to  do  it 
in  remembrance  of  his  passion :  to  think  of  the  vinegar 


The  Christian  Doctrine  explained.        165T 

and  gall  he  drank ;  the  torments  he  endured  on  the 
cross,  and  his  dying  words,  O  all  you  that  pass  by., 
attend,  and  see  if  there  be  grief  like  mine.  Lam.  Jer. 
i.  12. 

Be  exact  in  this  essential  duty,  and  never  fail  to  pay 
your  homage  and  adoration  to  God,  on  those  days  that 
are  sacred  to  him,  by  these  mysteries  of  the  death  and 
passion  of  Christ;  to  give  thanks  for  blessings  re- 
ceived 5  to  beg  mercy  for  sins  committed  ;  to  pray  for 
such  virtues  as  are  wanted,  and  grace  to  overcome 
your  vices?  saying,  "O  Father  of  Mercies,  shew 
"mercy  to  me,  through  thy  Son  Jesus  Christ,  who 
"  offereth  himself  to  thee  for  me,  in  these  mysteries 
"  on  the  altar.'' — As  often  as  you  hear  Mass  on  the  fes- 
tivals in  memory  of  the  Saints,  beg  their  intercession, 
and  fail  not  to  read  their  lives,  and  do  as  they  did ; 
there  is  no  virtue  but  what,  through  divine  grace,  they 
practise  for  your  encouragement  and  instruction  5  so 
you  will  truly  honour  God  and  the  saints. 

Give,  O  my  soul,  with  the  most  profound  humility, 
in  this  divine^  mystery  of  Christ's  passion,  all  honour, 
and  glory  to  the  blessed  Trinity.  Give  glory  to  the 
Father,  through  his  Son  Jesus  Christ.  Give  glory  (o 
the  Son,  for  becoming  the  Lamb  of  God,  who  takes 
away  the  sins  of  the  world.  '  Give  glory  to  the  Holy 
Ghost,  for  replenishing  your  soul  hereby  with  so  many 
graces.  O  may  this  divine  sacrifice  continue  to  be  of- 
fered daily  against  the  corruption  of  the  times,  the  ma- 
lice of  wicked  men  and  the  Devil,  to  the  end  of  the 
world  ;  according  to  that  foretold  by  the  Prophet :  From 
the  rising  of  the  sun  even  to  the  setting  thereof,  my  name 
shall  be  great  among  the  Gentiles,  and  in  every  place 
there  shall  be  sacrificing  to  my  name,  and  a  pure  offering. 
Mai.  xi.  O  may  that  never  cease  which  Christ  com- 
manded to  be  done  in  remembrance  of  his  death  and 
passion,  by  which  God  is  supremely  honoured,  and  we 
are  saved, 


168  The  Poor  Man's  Catechism  :  Or, 

The  second  precept  of  the  Church  expounded* 

Q.  TITHAT  Is  the  second  precept  of  the  church? 
.#.  To  fast  Lent,  Vigils,  Ember-days,  and 
Fridays,  formerly  according  to  the  custom  of  England : 
now  dispensed  with  by  Pope  Pius  VI.  in  the  }ear  1778, 
but  to  abstain  from  flesh  meat  as  on  Saturdays,  and 
other  days  of  abstinence. 

INSTRUC. — This  word  fast  in  general  signifies 
nothing  more  than  abstaining  from  certain  meats  :  yet 
in  particular  there  is  a  difference  between  days  of  fast- 
ing aii'i  abstinence:  fasting  is  not  only  anv  abstaining 
from  flesh  meat,  but  it  allows  us  but  one  meal  a  day, 
and  a  little  refreshment  at  night.  Mstinence  is  an 
abstaining  from  flesh  meat,  but  without  any  restriction 
to  the  time  or  number  of  times  in  the  day  as  to  eating. 

This  precept  of  fasting  was  begun  in  Paradise,  when 
God  forbid  Mam  to  taste  of  such  a  fruit,  under  pain  of 
death  and  his  displeasure :  the  effects  of  his  transgres- 
sion we  sufficiently  feel.  In  the  law  of  Moses  it  was 
strictly  commanded  and  practised,  and  comes  recom- 
mended to  us  by  the  doctrine  and  example  of  the  Pro- 
phets and  the  Saints  of  the  Old  Testament,  as  Moses, 
Elias,  Joel,  Daniel,  Josaphat,  David,  Judith,  Esther, 
and  the  Ninevites,  who,  by  fasting  and  penance,  pre- 
vented the  destruction  that  threatened  them.  And  in 
the  new  law,  it  is  recommended  by  the  doctrine  and 
example  of  our  Saviour  himself,  his  precursor  St.  John 
Baptist,  his  Apostles,  of  whom  he  loretold  they  would 
fast  when  the  bridegroom  was  taken  from  them ;  and 
thenceforward  by  all  the  saints  and  servants  of  God. 
We  may  say  then,  that  God  in  holy  scripture  has  com- 
manded it  ;  the  scripture-penitents  and  saints  recom- 
mended it;  and  the  church  now  appoints  the  days  and 
times  for  it. 

The  greatest  and  most  solemn  fast  of  Christians  is, 
that  of  forty  days,  or  Lent,  which  is  kept  first  in  imi- 
tation of  our  Saviour's  fast  in  the  desert;  and  secondly, 
to  prepare  us,  by  penance,  to  celebrate  the  memory  of 
his  passion,  ami  dispose  us  to  rise  from  the  spiritual 
death  of  sin  to  a  new  life,  that  we  may  partake  of  the 


The  Christian  Doctrine  explained.        - 1 69 

joy  of  his  resurrection  at  the  end  of  this  holy  time. 
This  fast  of  Lent  was  instituted  by  the  Apostles,  and 
was  observed  by  the  primitive  church,  as  a  tradition 
from  them ;  this  may  be  seen  attested  in  the  writings  of 
Tertullian,  St.  Basil,  St.  Gregory  Nicene,  St.  Chry- 
sostom,  St.  Jlugustin,  St.  Leo.  and  St.  Fulgentius,  whose 
sermons  on  fasting  are  still  extant;  in  which  they  po- 
sitively affirm  that  the  faithful,  in  their  times,  did  all 
fast  from  flesh  meat  in  Lent,  and  in  many  places  from 
wine, also;  and  though  afterwards  the  indulgence  for 
wine  became  general,  yet  abstinence  from  flesh  meat 
was  ever,  and  in  all  places  essential  to  fasting,  (See 
St.  Basil.  Ser.  1.  Jejun.  Greg.  Nice.  Ser.  de  Incho 
Jejun.  Chrysost.  horn.  v.  6,  ad  pop.  Jintioch.  St.  Cyr. 
Cat.  4.  St.  dug.  Ser.  de  multis.  St.  Fulgen.  I.  dejide. 
c.  3. 

Next  is  the  fast  in  the  four  Ember-weeks,  for  the 
four  seasons  of  the  year,  in  which  Wednesdays,  Fridays, 
aud  Saturdays  are  kept  a  strict  fast,  to  beg  a  blessing 
upon  those  who  enter  into  holy  orders  at  those  four 
times  of  the  year  ;  and  this  fast  was  derived  from  an 
apostolical  tradition,  as  St.  Leo  affirms,  (See  Thomassin, 
p.  1.  c.  21.-) 

Vigils  also,  or  Eves  of  greater  feasts,  are  enjoined 
by  the  church  to  be  kept  fasts,  the  better  to  dispose 
and  raise  up  our  minds  to  God,  on  days  appointed  to 
be  solemnized  and  kept  holy:  they  are  called  Vigils, 
because  the  faithful  were  accustomed  formerly  to  watch 
part  of  that  night,  and  sometimes  the  whole  night  in 
prayer. 

In  different  countries  there  are  different  fasts  :  as  in 
England  all  Fridays  were  formerly  fasting  days,  except 
the  Fridays  that  fall  between  Christmas-day  and  the 
thirteenth  of  January,  when  the  Octave  of  the  Epipha- 
ny is  ended :  those  that  fall  between  Easter  and  Whit- 
suntide, and  those  that  fall  upon  holy  days,  and  even 

Note. — The  Holidays  of  Obligation  were  taken  off,  with 
their  Vigils,  and  the  Wednesdays  in  Advent  made  Fasts  in 
1777. 

The  Fasts  on  Fridays  were  not  taken  off  till  1781 . 

15 


170  The  Poor  Man's  Catechism:  Or, 

these  latter  are  fasted,  tf  they  are  Ember-days.  Every 
bishop  has  power  to  enjoin  an  extraordinary  fast  with- 
in his  diocese  ;  in  all  which  cases  the  rule  is  to  follow 
the  laudable  custom  of  the  diocese  where  you  live. 

The  days  of  abstinence  are  the  three  Rogation -days, 
Monday,  Tuesday,  and  Wednesday  before  the  feast  of 
the  Ascension,  and  St.  Mark's  day,  on  the  25 th  of 
April.  On  these  days  in  Catholick  countries  proces- 
sions are  made,  and  Litany  sung,  that  by  prayer  and 
fasting  we  may  beg  a  blessing  upon  the  fruits  of  the 
earth,  and  that  God  may  preserve  us  from  plague,  fa- 
mine and  mortalities  ;  this  is  a  very  ancient  custom  : 
the  reason  why  these  four  days  are  only  days  of  ahsti- 
nence,  and  not  a  strict  fast,  is  because  they  always  fall 
within  the  Paschal  time;  and  this  being  a  time  of  joy, 
all  strict  fasts  within  this  time  were  forbid  by  the  an- 
cient canons  of  the  church  :  for  the  same  reasons,  the 
Fridays  that  fall  between  Easter  and  Whitsuntide  are 
not  fasted  in  England. 

Fridays  and  Saturdays  also  are  days  of  abstinence  in 
all  Catholick  countries  ;  which  custom  took  place  from 
the  beginning  of  the  church,  and  has  been  observed 
with  uniformity,  except  in  some  few7  places,  where 
Wednesday  was  fasted  instead  of  Saturday,  (See  T/io- 
massin,  p.  1.  c.  19.  £0.  p.  2.  c.  15.  16.  and  St.  Jlug.  ep. 
US  ad  Jan.) 

Now,  the  chief  intent  of  fasting,  the  ground  and 
principle  of  it,  is  to  do  penance  for  our  sins  past,  and 
oy  that  means  avert  the  wrath  of  God  from  us,  as  the 
Ninevites  and  many  others  did,  mentioned  in  holy  writ. 
2.  To  mortify  the  flesh,  the  better  to  overcome  sin,  and 
vanquish  the  temptations  of  the  Devil,  according  to  the 
words  of  our  Saviour :  This  kind  of  Devil  cannot  be 
cast  out  otherwise  than  by  prayer  and  fasting.  St.  Mark 
ix.  28.  Hence  it  is  easy  to  conceive,  that  fasting  is  no 
superstition,  as  some  erroneously  pretend ;  for  we  do 
not  abstain  from  flesh  meat,  as  if  we  believed  it  to  be 
unclean  more  on  one  day  than  another,  but  because  it 
is  more  nourishing  than  other  things,  and  therefore  I 
fast  from  it  to  mortify  and  chastise  my  body,  after  the 
example  of  St.  Pauly  to  bring  it  into  subjection  to  my 


The  Christian  Doc  trine  explained.         171 

soul.  Nor  are  we  so  superstitious,  as,  with  the  Phari- 
sees, to  think  that  the  flesh  meat,  that  goes  into  the 
mouth  on  a  fasting  day,  is  the  thing  that  denies  the 
soul:  but  as  disobedience  in  eating  the  forbidden  fruit 
defiled  Mainland  all  his  posterity,  and  turned  both  out 
of  Paradise ;  so  your  disobedience  in  regaling  your  ap- 
petite with  dainty  dishes  of  flesh  meat  in  Lent  and  other 
fasts,  when  it  is  forbid  by  God  and  his  church,  is  a  sin  that 
proceeds  from  the  heart,  and  will  turn  you  out  of  the 
kingdom  of  heaven.  In  vain  do  some  reply,  that  to  fast 
from  sin  is  the  only  fast  commanded  in  scripture ;  for 
although  this  is  an  essential  and  principal  fast,  without 
which  no  other  fast  can  avail ;  yet  it  is  certain  we  shall 
not  long  fast  from  sin,  unless  we  fast  from  meat  and 
drink  too  at  certain  times,  in  order  to  subdue  our  cor- 
rupt nature,  that  we  may  more  easily  abstain  frona  sin  ; 
and  therefore  the  scripture  teaches  us  to  join  both  these 
fasts  together,  and  this  is  what  all  the  scripture -peni- 
tents and  saints  did ;  as  Moses,  Elias,  Daniel,  Josa- 
phat,  David,  the  Rechabites,  and  the  Ninevites  in  the  old 
law ;  and  in  the  new,  Anrn  the  Prophetess,  St.  John 
Baptist,  St.  Paul:  they  fasted  from  meat  and  drink  > 
that  thev  m%ht  more  easily  overcome  sin.  Did  not  our 
Saviour  infinitely  abhor  sin  all  his  life  ?  Yet  he  fasted 
literally,  so  as  to  bring  extreme  hunger  upon  himself : 
and  what  did  he  fast  for,  but  for  our  sins,  and  for  our 
example. 

Great  has  been  the  virtue  and  power  of  fasting,  so  as 
to  save  the  wicked  often  from  destruction,  as  in  the 
Nimvites  and  others  ;  and  so  as  even  to  cast  out  devils, 
as  our  Saviour  teaches.  Fasting  therefore  being  an 
eminent  good  work;  so  meritorious  and  even  essential 
in  a  spiritual  life ;  hence  the  Church,  who  is  more  care- 
ful of  us  than  we  are  of  ourselves,  hath  judged  well  to 
compel  all  the  faithful,  by  precept,  to  fast  and  do  pen- 
ance, from  time  to  time  throughout  the  whole  year;  lest 
if  we  were  left  to  our  own  discretion,  we  should  be 
apt  to  forget  what  we  o  we  both  to  God  and  to  our  own 
souls. 

Yet  no  one  is  bound  to  fast  by  the  precept,  till  the 
age  of  twenty -one  complete;  because  they  are  yet  ia 


172  The  Poor  Man's  Catechism  :  Or, 

their  tender  years,  and  require  nourishment  for  growth: 
and  they  again  who  are  much  advanced  in  years,  have 
commonly  the  weakness  of  old  age,  as  being  in  the  de- 
cline of  life :  sick  persons  also,  who  are  brought  low  by 
their  infirmities,  are  dispensed  with  :  also  women  with 
child  ;  and  nurses,  who  have  need  to  support  or  repair 
their  strength,  weakened  by  nourishing  children  :  also 
labourers,  husbandmen,  and  mechanics,  who  are  forced 
to  gain  a  livelihood  for  themselves  and  their  families  by 
the  sweat  of  their  brow,  by  any  hard  labour,  either  of 
body  or  mind,  which  very  much  weakens  the  strength  : 
in  a  word,  all  those  in  general  who  cannot  fa'st  without 
ruining  their  health ;  and  those  whose  poverty  cannot 
afford  a  full  meal,  are  excused  from  strict  fasting :  yet 
even  these  must  submit  so  far  as  to  have  the  dispensa- 
tion of  the  Church :  let  every  one  beware  of  vain  and 
invalid  excuses :  remember  there  is  no  one  but  what 
has  need  of  penance. 

EXHOR.— Observe,  O  Christian,  all  days  and  times 
appointed  for  fasts,  as  from  God.  Hear  what  he  says 
to  you  on  these  days :  Be  converted  to  me  with  your 
whole  heart,  in  fasting  and  weeping,  and  mourning : 
let  sorrow  and  tears  for  sin  accompany  your  fast.  On 
all  these  days  enlarge  your  prayer,  following  the  advice 
of  Tobias  to  his  son  :  Jl  good  thing  is  prayer  with  fas- 
ting, Tob.  xii.  8.  Give  charity  to  the  poor,  as  your 
circumstances  will  permit:  Redeem  your  sins  with 
alms-deeds,  and  your  iniquities  by  mercies  to  the  poor. 
If  you  are  not  able  to  give,  at  least,  it  is  in  every  one's 
power  to  forgive  injuries,  to  bear  with  the  troub  esome, 
to  pray  for  the  living  and  the  dead.  Preserve  a  right 
and  pure  intention  in  your  fast ;  fast  not  to  be  seen  by 
men  as  the  Pharisees,  but  God  only  ;  take  the  precept 
of  fasting  as  a  command  from  him,  and  perform  it  in 
strict  obedience  to  the  Church,  so  that  you  may  obey 
God  in  it ;  as  a  child  obeys  God  in  obeying  a  good 
mother,  whom  God  has  commanded  him  to  obey  :  does 
he  not  say,  He  that  will  not  hear  the  Church,  let  him  be 
unto  thee^as  a  heathen  man  and  a  publican?  Take  great 
care  to  reform  your  lives,  to  rule  your  passions,  and 
govern  your  unruly  appetites  on  these  days :  Beware 


The  Christian  Doctrine  explained.          17o 

above  all  things,  that  you  fall  not  into  sin,  which  does 
not  only  annul  the  merit  of  the  fast,  but  brings  down 
greater  judgments  upon  you.  As  you  fast  in  body  from 
meat,  your  soul  must  fast  from  sin ;  this  is  the  perfect 
fast  which  God  has  chosen,  without  which  the  other  will 
do  you  no  good.  O  what  more  absurd,  than  while  I  fast 
to  appease  the  wrath  of  God,  to  provoke  him  by  new  of- 
fences !  while  I  mortify  the  body,  to  permit  the  soul  to 
fall  a  prey  to  the  Devil  by  sin !  while  I  abstain  from 
meat,  to  get  drunk  with  wine ! — Observe  on  these  days 
the  saying  of  a  holy  Father  and  Doctor  of  the  Church, 
and  a  most  eloquent  preacher :  "  Fast,  because  you 
"  have  sinned :  fast,  that  you  may  not  sin :  fast,  that 
"  you  may  bring  all  blessings  on  yourself:  fast,  that 
"  you  may  preserve  God's  grace.9' 

The  third  precept  of  the  Church  expounded. 

Q.  TT7HAT  is  the  third  precept  of  the  church? 
VV  *#.  To  confess  our  sins  to  our  pastor  at  least 
once  a  year.  Q.  Why  was  this  commanded  ?  *#.  Be- 
cause libertines  would  not  otherwise  have  done  it  once 
in  many  years. 

INSTRUC.— - This  precept  is  contained  in  a  canon  of 
the  fourth  council  of  Lateran,  under  Innocent  the  Third, 
held  in  the  year  of  our  Lord  1215,  which  was  confirmed 
by  the  council  of  Trent,  Sess,  xiv.  c.  v.  and  can.  8. 
whereby  all  the  faithful  of  both  sexes  are  strictly  enjoin- 
ed to  confess  their  sins  to  their  proper  pastor  once  in  a 
year  at  least :  and  to  receive  the  sacrament  of  the  holy- 
Eucharist  at  Easter,  as  soon  as  they  come  to  years  of 
discretion  sufficient  for  each  sacrament.  This  precept 
then  begins  to  bind  us  as  soon  as  we  begin  to  have  the 
full  use  of  reason,  so  as  to  commit  mortal  sin,  and  to  be 
capable  of  the  sacrament,  which  in  seme  is  sooner,  in 
some  later.  The  Church  does  not  particularly  pres- 
cribe the  time  of  the  year  when  we  ought  to  confess: 
yet  as  we  are  obliged  to  communicate  at  Easter,  which 
cannot  be  rightly  done  in  a  state  of  sin5  it  is  'evident 
that  all  those  who  at  that  time  are  in  mortal  sin,  are 
obliged  then  to  confess. 

15* 


The  Poor  Man's  Catechism:  Or, 

Though  the  precept  of  the  Church  obliges  us  to  con- 
fess but  once  a  year,  to  restrain  libertines ;  yet  many 
circumstances  may  occur,  in  which,  by  the  divine  pre- 
cept, we  are  obliged  to  confess  oftener.  1.  In  all  dan- 
gers of  life,  as  when  dangerously  sick,  or  condemned  to 
die,  or  when  soldiers  are  to  go  to  battle,  or  merchants 
to  go  a  hazardous  voyage,  and  are  conscious  of  any  mor- 
tal sin  to  themselves ;  in  such  dangers,  (life  so  uncer- 
tain,) they  are  bound  to  confession;  because  in  all 
perils  of  life  we  are  bound  to  prepare  ourselves  for 
death.  Ought  any  one  that  knows  himself  to  be  in  a 
bad  state,  considering  the  uncertainty  of  life,  run  the 
risk  of  a  delay  ?  2.  Before  we  receive  the  other  sacra- 
ments, if  guilty  of  mortal  sin,  we  are  bound  first  to 
confess;  because  such  sin  is  opposite  to  divine  grace, 
and  must  of  necessity  hinder  the  blessed  effect  of  the 
sacraments  we  receive,  baptism  excepted ;  for  baptism 
being  the  first  sacrament,  by  it  we  must  be  made  chris- 
tians  before  we  can  receive  any  of  the  Christian  sacra- 
ments ;  therefore  sacramental  confession  is  not  required 
before  baptism,  but  only  contrition  in  adult  persons. — 
Neither  does  every  sort  of  confession,  satisfy  our  obli- 
gation, but  we  are  to  make  a  true  and  entire  confession, 
v/hich  cannot  be  done  without  a  previous  and  careful 
examin  of  our  life  and  conscience. 

EXHOR. — There  is  nothing,  O  Christian,  for  which 
vou  owe  your  gratitude  to  God,  more  than  for  the  ho- 
fy  sacrament  of  penance :  the  only  means  by  which 
you,  as  a  sinner,  can  ever  be  reconciled  with  God.  Oy 
were  you  but  sensible  of  the  eternal  damages  you  risk 
fcy  sin,  you  would  need  no  command  of  confessing  once 
a  year.  Think  only  what  you  lose  bv  sin,  and  what 
you  gain  by  penance  :  by  sin,  you  forfeit  the  enjoyment 
of  God,  heaven,  and  the  blessed  company  of  the  elect: 
by  penance,  you  gain  the  forgiveness  of  sin,  regain  the 
grace  and  favour  of  God,  and  are  re-instated  into  the 
company  of  the  saints.  Think  again  of  God's  great 
mercy  to  you  ;  while  thousands  are  now  bewailing  their 
sins  in  eternal  torments,  less  sins  perhaps  than  those 
you  are  guilty  of.  0  divine  mercy  of  God  over  you  ! 
The  devils  for  one  sin  of  pride  were  cast  into  hell 


The  Christian  Doctrine  explained.         175 

without  redemption  ;  Mam  for  one  sin  of  disobedience 
was  expelled  paradise ;  yet  God  bears  with  you,  andr 
for  A  temporal  humiliation,  and  sincere  confession,  for- 
gives your  numberless  sins,  if  you  are  but  penitent, 
and  leave  off  your  vices.  And  do  you  think  much  to 
do  this  ?  Well  may  you  say,  His  "mercy  is  above  all 
his  works  :  it  is  through  his  mercy  you  have  not  been 
destroyed.  Under  these  considerations,  how  will  you 
dare  to  provoke  his  clemency  by  new  offences  ?  or  tire 
out  his  patience  by^  ungrateful  delays  ?  O  how  many 
are  now  tormented  in  hell  for  these  neglects  and  omis- 
sions of  confessing  their  sins  in  time  !  To-day  then  if 
you  shall  hear  his  voice,  inviting  you  to  repentance, 
harden  not  your  hearts  against  it:  but  rather,  with  the 
Prodigal  Son,  arise  and  return,  and  throw  yourself, 
with  sorrow,  tears,  contrition  of  heart,  at  the  feet  of 
Christ  your  Lord,  in  the  sacrament  of  penance  :  and 
when  you  have  gained  his  favour,  and  regained  your 
happiness,  take  those  words  as  from  himself :  Thy  sins 
are  forgiven  thee,  go  in  peace : — depart  and  sin  no  more, 
lest  something  worse  befal  thee:  lest  angry  justice  suc- 
ceed to  injured  mercy ;  lest,  by  your  willful  relapses,  God 
may  leave  you  to  perish  in  your  sins,  and  give  you 
over,  like  many,  to  a  reprobate  sense ;  think  well  of 
this,  and  do  worthy  fruits  of  penance  while  it  is  now  iu 
your  power. 

The  fourth  precept  of  the  Church  expounded. 


is  the  fourth  precept  of  the  Church  ? 
To  receive  the  blessed  Eucharist  at  least 
once  a  year,  and  that  at  Easter  or  thereabouts  5  that  is, 
between  Palm  Sunday  and  Low  Sunday.  Q.  Why  are 
we  commanded  to  communicate  at  this  time  ?  »#.  Be- 
cause his  sacrament  was  instituted  about  that  time,  mx. 
on  Maundy  Thursday  ;  and  because  it  is  to  be  received 
in  remembrance  of  the  passion  and  death  of  our  Savi- 
our, which  happened  at  this  time. 

INSTRUC. — The  Church  in  former  ages  obliged  the 
faithful  to  communicate  oftener:  but  now,  through 
hardness  of  heart,  and  want  of  primitive  zeal,  the  obli- 


176  The  Poor  Man's  Catechism:  Or, 

gation  is  limited  to  once  a  year  ;  though  counsel,  and 
our  own  eternal  interest,  should  oblige  us  to  a  more 
frequent  communion.  There  is  no  set  age  when  we 
are  to  begin  this  duty,  but  this  is  left  to  the  discretion 
of  the  pastor,  who  is  to  judge  when  children  are  capa- 
ble and  sensible  of  this  divine  mystery.  We  are  to 
note,  that  it  has  been  an  immemorial  practice  of  the 
Church,  for  all  the  faithful  to  receive  this  sacrament, 
fasting  from  the  midnight  before :  the  Church  obliges 
all  to  communicate  about  Easter ;  because  the  holy 
Eucharist  was  then  instituted,  and  bequeathed  to  the 
apostles,  ta  be  by  them  delivered  to  the  chnstian  world  ;• 
and  to  remain  as  an  everlasting  proof  of  the  love  of 
Christ  towards  us,  and  as  a  remembrance  of  his  death, 
and  the  work  of  our  redemption,  to  the  end  of  the 
world ;  and  therefore  it  is  fitting  that  every  Christian 
should  renew  the  memory  of  the  blessings  purchased  by 
his  Redeemer^  death  about  this  time  in  particular,  by 
humbly  and  thankfully  receiving  it.  The  time  assigned 
for  our  Easter  communion  is  from  Palm  Sunday  to  Low 
Sunday )  both  those  Sundays  included  :  the  canon  of 
the  fourth  council  of  Lateran  does  not  fix  precisely 
those  fifteen  days,  but  such  is  the  custom  of  the  Church, 
which  is  the  best  interpreter  of  the  law. 

The  same  duty  we  are  called  upon  to  perform,  when, 
struck  with  any  great  illness,  we  are  in  danger  of 
death :  this  being  the  most  strengthening  and  comfortable 
food  which  God  has  provided  for  that  last  and  irrevoca- 
ble voyage  into  eternity :  this  we  have  a  figure  of  in 
the  bread  which  the  Angel  brought  to  Elias,  bidding 
him  eat,  because  he  had  a  great  way  to  go  ;  and  by  the 
strength  of  that  food  he  walked  forty  days,  and  forty 
nights,  to  the  mount  of  God,  Horeb.  What  was  this 
bread  but  a  type  of  the  holy  Eucharist  ?  And  what  is 
our  journey,  but  through  life  unto  death  ?  And  what  is 
the  mount  Horeb,  but  heaven  ?  to  *vhich,  by  the  virtue 
and  strength  of  this  divine  food,  this  bread  of  angels^ 
we  shall  safely  arrive. 

Though  the  Church  binds  all  to  communicate  once 
a  year,  it  binds  none  to  communicate  unworthily  ;  and 
therefore  hab  leit  it  to  the  discretion,  of  every  pastoiy 


The  Christian  Doctrine  explained.          177 

to  defer* absolution  and  communion  for  a  time:  but 
though  the  church  precept  obliges  but  once  a  year,  yet 
both  the  Church  and  holy  Fathers  counsel  us  to  a  more 
frequent  communion:  they  advise  us  so  to  order  our 
lives,  that  we  may  be  worthy  to  receive  often :  St. 
Francis  of  Sales  admonishes  every  one  to  receive  at 
least  once  a  month :  a  great.  Doctor  of  the  Church  ex- 
presses the  blessed  effect  of  frequent  communion  in 
these  words :  "  When  thy  adversary  shall  see  thy  ha~ 
"  bitation  taken  up  with  the  brightness  of  the  presence 
"  of  God  in  thy  soul,  perceiving  all  room  for  his  temp- 
"  tations  prevented  by  Christ,  who  is  there,  he  de- 
"  parts  and  flies  away."  (St.  Jlmbrose.J*  And  truly, 
every  devout  Christian,  who  is  sensible  of  the  blessings 
he  receives,  and  how  much  his  eternal  good  advances 
thereby,  needs  no  other  reason  to  invite  him  to  frequent 
communion,  in  compliance  to  the  command  of  Christ : 
Unless  you  eat  the  flesh  of  the  Son  of  Man,  and  drink 
his  blood,  you  shall  have  no  life  in  you,  John  vi.  54. 

EXHOR. — See  then,  O  Christian,  you  comply  with- 
out fail  with  this  precept  of  the  Church ;  and  remember 
withal,  that  it  is  not  a  bare  receiving  the  holy  Eucharist 
will  do,  but  you  must  worthily  receive  it,  with  such 
holy  dispositions,  as  to  receive  the  divine  effects  of  it, 
rem  et  virtutem  sacramenti,  the  effect  and  virtue  of  the 
sacrament ;  the  grace  of  the  sacrament.  To  this  end 
you  must  first  clear  your  conscience  from  all  sin,  by  an 
entire  confession,  true  sorrow  and  absolution,  validly 
received:  you  must  dispose  your  soul  by  acts  of  faith, 
humbly  submitting  to  what  you  are  taught  of  this  mys- 
tery, from  your  neart;  saying  with  St.  Thomas,  Jlh / 
my  Lord,  and  my  God!  Humble  yourself  with  the  Cen- 
turion, so  much  commended  by  our  Saviour :  Lord,  I 
am  not  worthy  thou  shoiddest  enter  under  my  roof,  but 
only  speak  the  word,  and  my  soul  shall  be  healed. 

You  must  approach  with  a  heart  filled  with  charitj, 
being  at  peace  with  the  whole  world  ;  before  you  offer 
your  gift  at  the  altar,  and  your  soul  to  God  in  the 
holy  communion,  go  first  and  be  reconciled  to  your 
neighbour,  and  then,  coming  back,  offer  yourself  to 
God.  You  must  come  with  a  pure  intention,  not  only  ta 


178         The  Poor  Man's  Catechism:  Or, 

fulfil  the  precept  in  outward  appearance,  or  to  comply 
with  custom,  but  to  renew  the  memory  of  the  death  of 
Christ,  and  receive  the  pledge  of  love  he  then  left  you  : 
Do  this  in  remembrance  of  me.  You  ought  to  live  in 
that  purity  of  heart  and  mind,  as  to  be  disposed  to  re- 
ceive it  daily,  at  least  in  spirit  and  desire.  O  let  the 
many  necessities  of  your  soul,  the  immense  blessings 
you  receive  therein,  move  you  to  communicate  more 
frequently.  Can  you  receive  that  too  often  which  com- 
municates eternal  life  both  to  soul  and  body  ?  If  you 
love  God,  can  you  be  too  often  united  to  him  ?  O  let 
not  your  soul  perish,  at  the  same  time  you  are  so  near  to 
the  Fountain  of  Life  !  Come  then  and  invite  him,  as 
Zacheus  did,  into  the  house  of  your  soul,  particularly 
under  your  afflictions,  your  calamities,  your  sickness, 
your  death.  The  holy  Eucharist  flowing  with  so  many 
blessings,  ought  to  be  received  frequently  :  being,  as  a 
holy  man  says,  "  The  health  of  soul  and  body  ;  the  re- 
"  medy  against  all  spiritual  diseases  ;  by  which  our  vices 
"  are  cured,  our  passions  bridled,  temptations  overcome 
"  or  lessened,  great  grace  infused,  virtue  begun  and  in- 
"  creased,  faith  confirmed,  hope  strengthened,  and  cha- 
{f  rity  inflamed."  (Thomas  a.  JCempisJ  Taste  then  and 
see  how  sweet  is  our  Lord  to  those  who  worthily  receive 
him. 

The  fifth  precept  of  the  Church  expounded 


is  the  fifth  precept  of  the  Church  ?  A. 
To  pay  the  tithes  to  our  pastor. 
INSTRUC.—  Reason  alone  and  natural  equity  dictate 
to  us,  that  we  are  obliged  to  maintain  our  pastors,  who 
have  care  of  our  souls,  because  they  are,  by  serving  us, 
debarred  all  other  means  of  gaining  a  livelihood  ;  and 
have  therefore  a  right  to  an  honourable  maintenance 
from  those  they  serve  ;  as  much  surely  as  fhose  who 
serve  the  public  in  other  offices  ;  especially  as  they  do 
greater  service  by  far,  in  teaching  the  people  religion 
and  good  morals,  which  not  only  conduces  to  the  private 
good  of  every  one's  soul,  but  to  the  peace  and  tranquil- 
lity of  the  state. 


The,  Christian  Doctrine  explained.         179 

The  same  thing  is  expressly  commanded  in  the  law  of 
God  :  Our  Lord  hath  commanded  that  they  who  preach 
the  gospel,  shall  live  by  the  gospel,  1  Cor.  ix.  14. 
What  soldier,  says  St.  Paul,  ever  serves  in  the  war  at  his 
own  expense  ?  Who  planteth  a  vineyard  and  doth  not  eat 
of  the  fruits  thereof?  Who  feedeth  a  flock  and  doth 
not  eat  of  the  milk  ?  It  is  written  in  the  law  of  Moses, 
Thou  shalt  not  muzzle  the  mouth  of  the  ox,  that  treadeth 
out  the  corn:  is  God's  care  for  oxen?  Doth  he  not, 
doubtless,  say  this  for  us  9  Because  he  that  ploweth, 
ought  to  plow  in  h»pe  of  partaking  of  the  fruit:  Mnd  he 
that  treadeth  out  the  corn,  does  it  in  hopes  of  partaking 
of  the  fruit :  if  we  have  sown  for  you  spiritual  things, 
is  it  much  if  we  reap  your  temporals  ?  1  Cor.  ix.  11. 
So  the  apostle  teaches,  whom  the  most  ungrateful  can- 
not accuse  of  being  self-interested ;  because  though  all 
the  apostles  had  this  right,  he  rather  chose  to  work  for 
his  own  subsistence,  than  to  make  use  of  it. 

What  the  law  of  God  commands  in  general,  that  the 
flock  shall  afford  their  pastor  a  subsistence,  that  the 
church  precept  determines  in  particular  to  be  the  tithe, 
as  well  of  the  fruits  of  the  land,  as  of  other  things  ;  and 
this  is  confirmed  by  the  civil  law  in  all  Catholic  coun- 
tries. There  are  many  constitutions  of  Popes  to  be 
seen  in  the  canon  law  for  the  payment  of  tithes  ;  and 
the  same  is  very  strictly  enjoined  under  pain  of  ex- 
communication, against  those  who  hinder  or  withhold 
the  payment  of  them,  by  the  Council  of  Trent,  (Sess. 
25.  c,  12.  de  Reform. )  where  it  is  said,  The  tithe  is 
owing  to  God ;  which  answers  well  to  that  saying  of 
holy  scripture,  that  such  as  withhold  the  tithe,  have  rob- 
bed God,  Malachi  iii.  8.  Yet  as  to  the  quota,  that  is,  the 
tithe  or  tenth  part,  this  may  be  altered  by  the  Church's 
authority,  which  lays  it  upon  us;  by  the  constitution  of 
the  Pope,  or  by  composition. 

Hence  the  pastor  has  a  right  to  his  maintenance  by 
all  law,  divine  and  human,  as  much  as  any  man  has 
to  his  estate.  Indeed  to  take  this  from  his  flock  with- 
out labouring  for  them,  is  a  kind  of  robbery  :  but  to 
take  it  when  he  does  labour,  is  the  right  of  an  apostle  ; 
to  exact  and  take  more  than  his  due,  is  the  sordid  ava* 


180  The  Poor  Man's  Catechism  :  Or, 

rice  of  a  mercenary:  and  to  serve  at  his  own  expense, 
without  taking  even  his  due?  is  the  disinterested  zeal  of 
St.  Paul 

EXHOR.  —  Learn  then,  0  Christian,  to  give  every  one 
his  due.  How  can  you  grudge  your  pastor  his  subsis- 
tence, who  labours  and  suffers  so  much  on  your  account  ; 
you  who  are  sometimes  liberal,  even  to  a  profuseness, 
to  others  who  deserve  less  from  you  ?  Let  all,,  both  pas- 
tors and  people,  consider  the  end  of  this  precept  5  it 
was  that  the  pastor,  having  an  honourable  maintenance 
found  him,  might  be  free  from  solicitude,  and  the  cares 
of  life,  and  wholly  applied  to  the  spiritual  good  of 
his  fiock;  and  that  the  people  might  have  one  to  give 
them  constant  attendance,  and  teach  them  religion  and 
virtue  ;  and  to  administer  the  sacraments,  which  give 
grace  and  life  to  their  souls  ;  to  feed  them  with  the 
word  of  God,  and  conduct  them  under  God  to  eternal 
life.  With  docility  then  submit  to  his  instructions,  and 
in  spirituals  at  least  pretend  not  to  be  your  own  guide. 
Even  in  diseases  of  the  body,  no  one  is  to  be  his  own 
physician,  and  who  does  not  know  that  the  diseases  of 
the  soul  are  more  dark  and  hidden  ?  It  is  particularly 
in  the  way  to  heaven,  all  people  ought  to  be  cautious 
how  they  follow  their  own  judgment,  and  depend  upon 
their  own  skill  and  private  light  :  nor  must  we  expect 
that  God  will  always  enlighten  and  direct  us  immedi- 
ately by  himself,  but  by  our  pastors  :  for  which  reason 
he  has  given  in  his  church  some  pastors,  some  evange- 
lists, some  doctors,  $c.  Follow  their  instructions  in 
spirituals,  and  you  will  have  no  reason  to  murmur  at 
the  temporals  they  receive  from  you. 

Fhe  sixth  precept  of  the  Church  expounded. 


is  the  sixth  precept  of  the  church?    A. 
That  at  certain  times  of  the  year,  and   under 
certain  impediments,  the  faithful  may  not  marry. 

INSTRUC.  —  There  are  some  cases  in  which  the  church 
forbids  marriage  ;  and  these  are  called  impediments  :  in 
some  of  these  cases,  marriage  is  absolutely  forbid  with 
such  and  such  persons  ;  insomuch,  that  if  they  proceed 


"The  Christian  Doctrine  explained.          181 

to  marry,  the  marriage  is  null  and  invalid ;  and  these 
are  called  impediments,  dissolving  the  marriage  ;  impe- 
dimenta dirimentia.  There  are  other  cases,  in  whicji 
the  church  only  forbids  marriage  so  far,  that  to  proceed 
to  marry  against  this  prohibition  of  the  church,  is  a  sin 
of  disobedience,  yet  the  marriage  is  valid. 

As  to  those  impediments  that  dissolve  the  marriage, 
and  render  it  null,  they  are  as  follow : 

1.  In  case  either  party  should  mistake  the  very  per- 
son with  whom  they  intend  to  marry ;  as  if  a  man, 
through  mistake,  should  marry  with  Anne,  intending  to 
marry  with  Mary  ;  such  a  contract  of  marriage  is  null : 
but  if  the  mistake  be  not  of  the  person,  but  only  the 
qualities  of  the  person,  as  to  be  noble  or  rich,  &c.  and  it 
proves  to  be  otherwise*  such  error  is  no  impediment, 
and  the  marriage  is  valid. 

2.  If  any  one  marries  with  a  person  who  is  bj  condi- 
tion a  bond  slave,  the  marriage  is  null ;  unless  you  were 
conscious  beforehand  of  their  condition,  for  in  that  case 
the  marriage  is  valid. 

3.  If  either  of  the  parties  has  made  a  solemn  vow 
of  perpetual  chastity  before  marriage,  their  marriage  is 
null. 

4.  All  that  are  related   by    consanguinity,    to   the 
fourth  degree  inclusive,  are  forbid  to  marry  with  one 
another,  and  their  marriage  is  null. 

5.  If  any  man  or  woman  shall  murder  their  present 
wife  or  husband,  with  an  intent  to  marry  another  per- 
son with  whom    they  had  committed  adultery :  or  if 
they  shall, murder  that  person's  wife  or  husband,  whom 
they  intend  to  marry,  such  marriage  is  null,  although 
perhaps  the  parties  had  made  no  agreement  of  future 
marriage,  in  the  life-time  of  the  former  wife  or  hus*- 
band  tnat  was  murdered  :  or  if  two  parties  have  made 
a  mutual  promise  of  future  marriage,  as  soon  as  they 
shall  be  at  liberty  from  their  present  yoke,  and  in  con- 
sequence of  this  promise  either  party  commits  a  mur- 
der upon  their  present  wife  or  husband,  to  make  way 
for  their  future  intended  marriage,  such  marriage  is 
null,  although  one  of  the  parties  was  innocent  of  the 
murder,  and   both  of  them  innocent  of  adultery :  or 

16 


182         The  Poor  Marts    Catechism:    Or, 

if  a  married  man  or  woman  commit  adultery,  witlr 
a  promise  of  future  marriage  after  the  death  of  their 
present  wife  or  husband,  in  punishment  of  such  a  pro- 
mise, joined  with  the  crime  of  adultery,  though  no  mur- 
der was  committed,  their  future  marriage  is  null  :  or 
if  a  married  man  or  woman  should  pretend  to  mar- 
ry another,  in  the  life-time  of  the  first  wife  or  hus- 
band, and  afterwards  the  first  wife  or  husband  chance 
to  die,  then  if  the  person  whom  they  pretended  to  mar- 
ry, was  at  the  time  of  such  marriage  conscious  that  it 
was  a  false  marriage,  they  cannot  marry  with  that  per- 
son, even  after  the  death  of  their  former  wife  or  hus- 
band ;  but  it  is  otherwise  if  they  were  not  conscious  of 
the  cheat. 

6.  If  one  who  is  a  Christian  and  baptized  marries 
with  an  infidel,  or  one  who  is  not  baptized,  the  mar- 
riage is  null. 

7.  If  the  consent  of  either  party  was  not  free,  but  ex- 
ported by  violence  used,  the  marriage  is  null. 

8.  if  any  man  who  has  received  the  order  of  Priest, 
Deacon,  or  Subdeacon,  marries  withont  a  dispensation, 
the  marriage  is  null. 

9.  If  any  one  who  is  actually  married,  should  marry 
another  wife  or  husband  before  the  death  of  the  first, 
the  second  marriage  is  null. 

10.  If  a  man   and  woman  are  publicly   espoused   or 
promised  to  each  other,  though  not  yet  married,  and 
afterwards  their  engagement  be  broke  oft',  neither  of 
these '  parties  who  were  so  promised   or  espoused,  can 
marry  with  the  father  or  mother,  or  with  the  brother  or 
sister  of  the  party  to  whom  they  were  espoused,  and  all 
such  marriages   would   be   null.  (Con.  Trid.  Sess.  24. 
c.  SJ 

11.  If  any  man  or  woman  marries  with  any  of  their 
former  husband's  or  wife's  relations,  to  the  fourth  de- 
gree of  affinity  inclusive,  it  is  no  marriage  :  or  if  a  man 
or  woman  marry  with  a  relation  of  that  person  witli 
whom  they   have  committed   adultery  or  fornication, 
to  the  second  degree  inclusive,  it  is  no  marriage  :  or  if 
the  godfather  or  godmother,  in  baptism   or  confirma- 
tion,  or  the    party    who  baptizes,    should    afterwards 
marry  with  the  party  baptized,  or  with  his  parent,  it 


Ttie  Christian  Doctrine  explained.         183 

i*S  no  marriage,  on  account  of  the  spiritual  affinity  con- 
tracted. 

12.  If  a  marriage  be  not  contracted  in  the  presence 
of  the  pastor,  and  before  two  at  least  or  three  witnesses, 
it  is  a  clandestine  marriage  and  null,  in  all  places  where 
the  discipline    of   the    Council  of  Trent  is  received^ 
(Sess.  24.  c.  1J 

13.  If   either  party,  through    a    defect    of  nature, 
which  is  perpetual  and  incurable,  cannot  consummate 
the  marriage,  it  is  null :  but  if  that  defect  be  not  per- 
petual  and  incurable,  or  though  it  be  perpetual,  if  it 
happens  after  marriage  was  contracted,  the  marriage  is 
valid. 

14.  If  a  man  has  stolen  a  woman,  and  carried  her 
off  by  force,  against  her  consent,  so  long  as  she  remains 
under  his  power,  there  can  be  no  marriage  between 
them ;  but  if  she  be  first  set  at  liberty,  and  then  con- 
sent to  marry  him,  the  marriage  will  6e  valid.     (Con. 
Trid.  Sess.  24.  c.  6 .} 

Some  one  may  question,  how  any  authority  on  earth 
can  create  impediments  against  marriage,  so  as  to  ren- 
der that  null  which  would  otherwise  be  valid  ?  But  the 
reason  is,  because  marriage  is  not  only  a  sacrament,  but 
also  a  contract;  now,  a  contract  may  be  null,  either  by 
the  law  of  nature,  or  by  any  express  law  of  God  or  man, 
and  hence  marriages  may  be  null  any  of  these  ways.— • 
If  we  regard  marriage  only  as  a  natural  contract,  (as 
under  the  law  of  nature  it  was)  every  one  that  had  the 
legislative  power,  could  then  constitute  impediments 
against  marriage ;  because  the  constituting  of  matrimo- 
nial impediments,  is  nothing  else  but  a  law  which  pre- 
scribes the  conditions  under  which  the  contract  of  mar- 
riage is  to  be  made,  and  without  which  it  is  to  be  void. 
And  as  every  legislator  has  authority  to  ordain  what  is 
for  the  public  good,  and  marriage  has  a  reference  to  the 
public  good,  where  it  is  only,  a  natural  contract,  it  lies 
under  the  authority  of  the  civil  law ;  for  which  reason, 
any  Christian  prince  may  now  constitute  impediments 
against  the  marriages  of  infidels  in  his  dominions  ;  be- 
cause such  marriage  is  only  a  natural  contract.  But 
marriage  between  Christians  being  now  made  a  sacra** 


184  The  Poor  Man's  Catechism  :  Of< 

ment  of  the  new  law,  it  is  no  longer  subject  to  the  pow- 
er of  temporal  princes,  who  cannot  alter  or  ordain  any 
thing  that  relates  to  the  substance  and  matter  of  the 
sacraments,  nor  consequently  to  the  contract  of  mar- 
riage, which  is.  now  the  matter  of  a  sacrament.  The 
church  then  has  the  power  of  fixing  these  impediments^ 
not  the  prince. 

As  to  those  impediments  which  do  not  make  void 
and  annul  the  marriage,  but  only  render  it  unlawful, 
and  a  sin  of  disobedience  to  the  church,  impedimenta 
prohibentia,  they  come  under  four  heads. 

1.  If  by  the  interdict  or  prohibition  of  the  church, 
the  bishop  or  curate,  or  any  other  ecclesiastical  supe- 
rior, you  are  forbid  to  marry  within  a  certain  space  of 
time,  as  so  many  days,  weeks,  &c.  that  they  may  con- 
sult about  some  difficulty  that  occurs  in  the  marriage  ; 
or  if  the  church  forbids  marriage  within  such  a  place, 
or  with  excommunicated  persons,  you  cannot  marry  in 
such  case,  without  a  sin,  though  the  marriage  will  be 
valid. 

2.  It  will  be  also  an  unlawful,  but  valid  marriage,  if 
within  the  forbidden  times,  (which  begin  with  the  first 
Sunday  of  Advent ,  and  end  with  Twelfth-day  :  arid  begin 
again  with  Jlsh-  Wednesday,  and  end  with  Low -Sunday} 
you  proceed  to  solemnize  marriage.     Con.  Trid.  tiess, 
24.  c.  10. 

3.  If  you  have  made  a  promise  of  future  marriage  to 
any  person  with  whom  you  may  lawfully  marry,  this 
brings  a  strong  obligation  upon  you,  not  to  marry  with 
any  other,  so  long  as  the  party  you  arejpromised  to  lives., 
and  the  promise  subsists. 

4.  If  you  have  made  a  private  vow  of  perpetual  chas- 
tity ;  or  a  vow  to  enter  into  holy  orders  :  or  a  vow  to 
enter  into  religion,  that  is,  into  some  religious  order: 
you  cannot  marry  without  a  sin;  but  in  that-  case  the 
marriage  nevertheless  will  be  valid. 

The  reason  why  some  impediments  annul  and  inva- 
lidate the  marriage,  and  these  now  mentioned  do  not, 
is  because  the  former  regard  more  the  essence  of  the 
sacraments,  and  these  latter  only  the  solemn  rites  or  so* 
fcemnity  of  it. 


The  Christian  Doctrine  explained*  IBS 

EXHOR.  —  As  you  believe  it  your  duty  to  obey  all 
otber  precepts  ojf  tbe  church,  resolve  also  to  obey  this. 
You  see,  here  are  impediments  against  marriage,  which 
invalidate,  and  absolutely  annul  the  contract  :  some  of 
these  impediments  are  grounded  on  the  law  of  nature, 
others  on  the  positive  law  of  God  :  and  even  as  to 
those  that  are  constituted  by  the  church  law  only,  they 
have  no  other  tendency  but  to  make  the  law  ot*  mar- 
riage, which  God  instituted,  be  observed  with  greater 
sanctity  and  perfection.  This  is  likewise  the  end  of 
those  other  impediments  which  prohibit  marriage  within 
certain  times,  but  do  not  annul  the  contract.  Attend 
then  to  these  regulations,  which  the  church  of  God 
has  made  concerning  marriage,  and  never  attempt  to 
break  through  them,  to  enter  unlawfully  into  that  state, 
which  may  bring  a  curse,  instead  of  a  blessing  upon 
you,  at  your  first  entrance  into  it.  Consider  in  what 
difficulties  many  have  entangled  themselves,  by  pre* 
tending  to  marry  contrary  to  law  :  follow  not  the  steps 
of  the  disobedient,  but  when  you  enter  into  that  state, 
do  it  in  the  face  of  the  church  ;  contrary  to  no  law  of 
the  churchy  nor  even  ask  a  dispensation  without  a  ojood 
cause;  so  shall  your  marriage  be  honourable,  ami  the 
bed  undefined. 

The  three  evangelical  counsels  expounded. 


e  first  evan?elical 
luntary  poverty,  which  is  leaving  all  things 

to  follow  Christ.  ({.  What  is  the  second  ?  Jl.  Perpetual 
chastity,  which  is  a  voluntary  abstaining  from  marriage, 
and  all  carnal  pleasures,  for  the  love  of  God.  Q.  What 
is  tlie  third  ?  •#.  Obedience,  which  is  a  voluntary  sub- 
mission to  another's  will  in  all  that  is  not  sin. 

INSTRUC.  —  -The  evangelical  counsels  are  holy  and 
divine  admonitions  ;  but  not  being  commands,  every 
one  is  left  at  his  o\vn  vviil  ami  discretion  to  follow  them^ 
the  better  to  advance  in  greater  perfection,  and  with 
more  ease  to  fuitil  the  will  and  commandments  of  God. 
They  were  left  us  by  Christ  himself,  arid  recommended 
to  us  by  his  apostles.  There  can  be  then  no  supersti- 
16* 


186         The   Poor   Man's  Catechism:  0r, 

tion  in  embracing  them,  or  doing  by  them  more  than  we 
are  commanded ;  because  they  are  so  many  steps^ 
which  help  and  advance  us  to  the  height  of  perfection, 
and  the  pure  love  of  God.  If  I  do  or  give  more  for  my 
prince's  service  than  I  am  commanded,  this  rather  in- 
creases than  lessens  his  favour :  so  if  I  do  or  give  for 
the  service  of  God,  more  than  he  has  commanded,  this 
must  increase  his  love,  and  not  lessen,  but  heighten 
my  reward :  superstition  takes  from  God,  but  these 
give  to  God  still  greater  honour  and  glory. 

The  first  is  voluntary  poverty,  or  a  voluntary  leaving 
and  forsaking  all  we  have  in  the  world,  to  follow  Christ. 
This  was  very  much  recommended  to  us  by  Christ  him- 
self: If  thou  wilt  be  perfect,  go  sell  the  things  thou 
hast,  and  give,  to  the  poor,  and  thou  shalt  have  treasure 
in  heaven,  and  come,  follow  me,  Matt.  xix.  21.  This 
the  apostles  followed,  who  left  all  to  be  his  disciples. 
Behold,  says  St.  Peter,  ive  have  forsaken  all  things  and 
followed  thee,  what  reward  shall  ice  have?  Jesus  an- 
swered, Every  one  that  hath  left  his  house  or  land,  or 
his  brothers  or  sisters  for  my  sake,  shall  receive  a  hun- 
dredfold, and  possess  life  everlasting.  This  many  have 
embraced  after  them,  by  a  voluntary  vow  of  poverty, 
whereby  they  have  bereaved  themselves  of  all  property 
and  dominion  over  all  things,  and  can  call  nothing  their 
own  ;  but  only  have  use  for  what  their  superior  is  pleas- 
ed to  allow  them  :  this  is  called  religious  poverty. 

The  second  is  perpetual  chastity,  which  is  a  voluntary 
abstaining  from  marriage,  and  forbearance  of  all  carnal 
pleasures,  for  the  love  of  God.  This  is  a  second  work 
of  perfection,  which  Christ  recommended  in  himself, 
being  born  of  a  virgin,  and  plainly  counsels  it,  though 
commands  it  not,  Matt.  xix.  12.  And  St.  Paul  proves 
it  to  be  a  more  perfect  state  than  matrimony,  1  Cor.  viu 
He  that  giveth  his  virgin  in  marriage,  does  well ;  but 
he  that  giveth  her  not,  does  better.  This  many  after  the 
apostles  have  followed ;  and  all  should  observe  it,  who 
take  the  order  of  priest,  or  deacon,  and  subdeacou, 
according  to  'the  command  of  the  Church.  Jovinian, 
an  old  condemned  heretic,  was  the  first  that  taught 
marriage  ti>  be  preferable  to  virginity,  and  persuaded. 


The  Christian  Doctrine  explained.         187 

priests  and  nuns  to  marry ;  for  which  he  was  called  a 
monster  by  St.  Augustin.  This  evangelical  counsel 
helps  ufe  to  live  up  with  more  purity  and  sanctity  to  the 
whole  law  of  God,  and  removes  one  of  the  greatest 
hindrances  to  it,  carnal  pleasures. 

The  third  is  obedience,  or  a  voluntary  submission  to 
another's  will,  in  all  that  is  not  sin.  This  the  Son  of 
God  practised,  when,  being  made  man,  he  became 
obedient  to  Mary  and  Joseph :  He  came  to  Nazareth, 
and  was  subject  to  them,  Luke  iii.  51.  And  this  we  are 
exhorted  to  practise  by  St.  Paul,  whfcn  he  says,  Obey 
your  prelates,  and  be  subject  to  them,  Heb.  xiii.  17.  This 
evangelical^  counsel  breaks  our  wills,  by  making  them 
subject  to  the  will  of  another,  and  helps  us  more  readi- 
ly to  obey  the  will  and  commandments  of  God,  the 
great  Ruler  and  Superior  of  mankind. 

EXHOR. — Can  we,  O  Christians,  do  too  much  for 
heaven,  too  much  to  preserve  us  in  virtue  and  the  love 
of  God  ?  Can  we  be  too  strict  in  observing  the  will 
of  God  ?  Now,  these  three  evangelical  counsels  are 
recommended  to  the  .practice  of  such  as  are  willing  ta 
embrace  them,  the  better  to  advance  these  ends,  and 
promote  the  glory  of  God.  If  we  are  not  strictly 
obliged  to  this  evangelical  poverty,  at  least  all  are 
obliged  not  to  indulge  an  immoderate  love  of  riches, 
or  things  of  this  life,  and  to  assist  the  poor,  as  much  as 
in  their  power :  Blessed  are  the  poor  in  Spirit.  Bless- 
ed are  they  wha  abstract  their  minds  from  an  excessive 
love  of  riches,  and  are  contented  with  a  sufficiency 
without  covetousness. — If  we  have  not  tied  ourselves 
by  the  vow  of  chastity,  yet  every  one  is  obliged  to  re- 
frain from  unlawful  pleasures,  lustful  thoughts,  words 
and  actions  :  St.  Paul  teaches,  that  all  who  follow  car- 
nal delights,  shall  be  excluded  the  kingdom  of  heaven  i 
no  adulterer,  no  fornicator,  no  unclean  person  shall  in- 
herit with  Christ  in  glory,  1  Cor.  vi.  9. — If  we  have 
not  bound  ourselves  by  a  vow  of  obedience  to  the  will  of 
another,  yet  all  are  bound  to  obey  those  superiors,  tem- 
poral or  spiritual,  whom  God  has  placed  over  us.  And 
St.  Paul  pronounces  condemnation  against  those  who 
resist  them  5  and  Christ  himself  has  said.  He  that  will 


188  The  Poor  Man's  Catechism  :  Or, 

not  hear  the  Church,  let  him  be  unto  thee  as  a  heathen 
man  and  a  publican.  Matt,  xviii.  17. 

Of  the  Sacraments  in  general. 

Q.  TTOW  many  are  the  sacraments  of  the  new  law  ? 
JL  JL  *#.  Seven;  Baptism,  Confirmation,  Holy 
Eucharist,  Penance,  Extreme  Unction, .  Holy  Order, 
Matrimony.  (£.  What  i&  a  sacrament  in  general  ?  A. 
It  is  a  visible  sign  of  invisible  grace  instituted  by  Christ 
our  Lord,  for  ou*  sanctification,  by  which  grace  is  con- 
veyed to  our  souls.  Q.  From  whence  have  the  sacra- 
ments their  force  and  efficacy  ?  A.  From  the  blood, 
passion,  and  merits  of  Christ,  which  by  them  are  ap- 
plied to  our  souls. 

INSTRUC. — The  word  sacrament  imports  as  much  as 
a  sacred  or  holy  thing  that  lies  hidden;  or,  as  the  Greek 
expresses  it,  a  mystery :  and  thus  the  sensible  signs  in- 
stituted by  Christ  our  Lord,  which  represent  the  hid- 
den grace,  that  secretly  works  salvation  in  our  souls, 
may  be  properly  called  sacraments. 

A  sacrament  is  a  visible  sign  ;  but  there  are  two  sorts 
of  these  appointed  by  divine  institution :  some  are 
mere  signs,  without  effecting  what  they  signify ;  as  the 
unleavened  bread,  purifications,  and  sacraments  of  the 
old  law  ;  but  others  are  efficacious,  which  not  only  sig- 
nify the  grace  that  makes  us  holy,  but  also  convey  it  to 
us ;  and  of  this  kind  are  the  seven  sacraments  of  the 
new  law. 

A  sacrament  is  a  visible  sign,  because  the  matter  and 
form  are  words  and  actions,  which  are  seen  and  per- 
ceived by  our  senses  ;  but  is  a  sign  of  invisible  grace9 
because  grace  is  not  perceived  by  our  senses,  but  by  the 
eye  of  the  soul,  that  is,  by  divine  faith. 

The.sacrarnents  of  the  new  law  are  seven ;  and  this 
number  is  suited  to  all  states  and  degrees,  and  serve  to 
all  the  necessities  of  our  souls,  correspondent  to  thuse  of 
our  bodies :  for  as  to  our  corporal  necessities,  we  must 
be  first  born  into  the  world ;  and  to  this  baptism  ansv.'ers,. 
whereby  we  are  regenerated  and  born  anew  to  God. 
2.  We  must  gain  strength  and  growth,  thereby  to  be- 


The  Christian  Doctrine  explained.         189 

come  perfect  men  ;  and  to  this  answers  Confirmation, 
whereby  we  are  made  strong  and  perfect  Christians.  3. 
We  must  have  a  daily  competent  sustenance  for  life ; 
and  to  this  the  blessed  Eucharist  corresponds,  whereby 
our  souls  are  fed  and  preserved  to  life  eternal.  4. 
When  sick,  we  must  have  physic  and  remedies  to  cure 
jur  wounds  and  diseases ;  and  to  this  the  sacrahient  of 
Penance  answers,  whereby  all  the  diseases  and  wounds 
made  in  our  souls  by  sin  are  healed.  5.  We  must  have 
cordials  and  restoratives  against  the  agonizing  fits  and 
pangs  of  death  ;  and  to  this  corresponds  Extreme  Unc- 
tion, whereby  our  souls  are  strengthened  in  their  ago- 
ny, against  despair,  and  the  last  assaults  of  the  Devil. 
6.  We  must  be  governed  by  laws  and  magistrates,  to 
avoid  injustice  and  confusion:  and  to  this  answers 
Holy  Order,  whereby  we  are  provided  with  pastors 
and  spiritual  superiors,  to  guide,  govern  and  direct 
our  souls.  7.  We  must  increase  and  multiply  in  a 
lawful  and  natural  way,  by  marriage  :  aud  to  this  an- 
swers the  sacrament  of  Matrimony,  whereby  the  mar- 
ried state  is  blessed  and  sanctified,  not  only  to  the  hav- 
ing of  children,  but  to  the  having  and  educating  of  them 
to  life  eternal ! 

The  seven  sacraments  wrere  instituted  by  Christ  our 
Lord;  because  he  only,  who  is  the  Author  of  grace,  and 
nature,  is  able  to  give  to  natural  things  the  virtue  to 
produce  supernatural  effects  of  grace.  They  were  or- 
dained to  sanctify  our  souls :  that  is,  to  render  them 
holy  and  agreeable  to  God,  while  sin  is  blotted  out,  and 
sanctifying  grace  is  given  or  increased  in  them. 

The  sacraments  have  their  virtue  and  efficacy,  not 
from  man,  though  never  so  excelling  in  virtue  and  holi- 
ness, but  from  the  death  and  passion  of  Christ,  who 
gives  the  interior  effect  of  all  the  sacraments ;  so  that 
the  sacraments  give  grace  instrumentality,  and  God  prin- 
cipally. * 

SECT.  II. 

Q.     TN  what  does  a  sacrament  chiefly  consist  ?  A.  In 
JL  the  words,  actions,  and  other  Sensible  things* 


190  The  Poor  Man's  Catechism :  Or, 

used  and  applied  by  the  priest  when  he  administers  a 
sacrament;  and  these  are  called  Matter  and  Form. 
Q.  Do  all  the  sacraments  of  the  new  law  give  grace  ? 
•fl.  They  do.  Q.  What  is  grace  ?  */?.  It  is  a  free  gift  of 
God,  or  supernatural  help,  not  at  all  due  to  us,  by  which 
our  souls  are  sanctified  and  enabled  to  overcome  sin, 
and  dp  works  meritorious  of  eternal  life.  Q.  What 
other  effects  have  the  sacraments  in  the  soul  ?  %/L  Be- 
sides grace,  three  of  them,  viz.  Baptism,  Confirmation, 
and  Holy  Order,  produce  an  indelible  character.  Q. 
What  is  this  indelible  character  ?  A.  It  is  a  spiritual 
mark  in  the  soul,  which  will  remain  in  it  for  ever. 

INSTHUC.- — There  are  two  things  essential  to  every 
sacrament,  matter  and  form  ;  which  must  be  applied  by 
a  proper  minister,  lawfully  sent  and  ordained  ;  who 
must  act  with  an  intention  to  do  what  the  church  does, 
and  what  Christ  instituted  :  as  for  example,  the  matter 
in  baptism  is  the  water;  the  form  these  words,  / baptize 
ihee  in  the  name  ef  tlie  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost. 

There  are  many  ceremonies  used  in  the  administration 
of  all  the  sacraments,  as  well  for  the  solemnity  of  them, 
as  to  signify  and  represent  the  invisible  grace  which  is 
received  by  each  sacrament,  and  introduce  us  to  the 
faith  of  invisible  truth  by  visible  signs.  There  can  then 
be  no  superstition  in  such  ceremonies  by  which  God  is 
served  with  greater  solemnity,  and  piety  advanced. 
Why  do  \ve  bend  a  knee  to  our  prince,  but  to  show  our 
utmost  respect  ?  Why  do  we  uncover  our  heads,  and 
bow  to  our  friend,  but  to  express  our  regard  ?  And  can- 
not the  like  outward  marks  of  respect  be  shown  to  God, 
to  express  our  utmost  adoration  ot  him,  and  our  utmost 
gratitude,  for  all  his  spiritual  blessings  to  our  souls  ? 
Besides,  these  ceremonies  in  general  are  confirmed  from 
the  authority  both  of  the  old  and  new  law :  the  Jew s 
used  many  ceremonies  in  their  divine  service,  by  the 
appointment  of  God  himself;  and  our  blessed  Saviour 
has  authorised  them  in  the  new  law,  in  several  passages 
of  his  life,  particularly  in  his  curing  the  deaf  and  dumb 
man,  Mark  vii.  S3.  In  a  word,  "Whatever  the  church 
"  says,  is  true  $  whatever  it  permits,  is  lawful  \  whatever 


The  Christian  Doctrine  explained.         191 

"  it  forbids,  is  evil;  whatever  it  ordains,  is  holy;  whate- 
46  ver  it  institutes,  is  good."  St.  dugustin.  You  will 
say,  perhaps,  our  Saviour  did  not  institute  these  cere- 
monies ;  but  he  gave  the  church  that  power ;  by  which 
they  were  instituted ;  and  these  visible  objects  lead  us 
to  great  truths.  The  very  ceremonies  used  in  bap- 
tism, as  the  exorcisms,  breathings,  &e.  shew  that  we 
are  born  under  the  power  of  the  Devil  in  original  sin., 
as  St.  Jlugustin  remarks. 

The  chief  effect  of  the  sacraments  is  divine  grace : 
tins  flows  from  the  immense  bounty  of  God,  and  is  a 
most  free  gift,  not  due  to  us  because  we  ourselves  are  the 
most  unworthy  of  it.  It  is  the  greatest  treasure  of  a 
Christian  soul,  and  the  only  help  to  happiness  ;  for  since 
we  are  not  able  to  do  any  good  of  ourselves,  to  merit 
heaven,  all  our  help  must  be  from  God  and  the  force  of 
divine  grace.  In  this  powerful  efficacy  and  virtue,  the 
sacraments  of  the  hew  law  exceed  those  of  the  old. 

Another  effect  of  some  of  them,  is  what  we  call  a 
character  ;  of  which  St.  Paul  seems  to  speak,  where  he 
says,  God  hath  sealed  us,  1  Cor.  i.  21.  This  is  a  spi- 
ritual mark  imprinted  in  the  soul  by  baptism,  confirma- 
tion, and  order,  which  never  can  be  defaced  :  for  which 
reason  those  three  sacraments  cannot  be  reiterated,  that 
is  given  twice  to  the  same  person,  without  sacrilege :  by 
the  first,  a  man  is  made  and  marked  a  Christian :  by 
the  second,  a  Christian  Soldier:  by  the  third,  a  Chris- 
tian Minister. 

EXHOR. — 0  how  much  do  you  owe  to  these  divine  in- 
stitutes of  the  holy  sacraments !  O  what  veneration 
ought  you  to  have  for  them  !  They  are  the  first  an$l 
greatest  pledges  of  God's  mercy  to  you.  By  them  you 
are  made  partakers  of  the  passion,  death,  and  all  the 
merits  of  our  Saviour.  What  would  you  be  without 
them  ?  Even  in  the  same  deplorable  state  of  misery  our 
first  parent  was  in  after  his  sin.  But  what  are  you  now, 
by  them  ?  Everything  that  God  could  grant  you;  his 
favour,  his  grace,  his  glory;  even  the  enjoyment  of 
himself:  all  that  our  blessed  Saviour  merited  in  his  life 
and  death  for  us,  is  given  you  by  virtue  of  the  holy  sa- 
craments. There  is  not  a  moment  of  our  lives,  nor  any 


192  The  Pocr  Marts  Catechism  :  Or, 

'state  or  condition  of  life,  in  which  we  are  not  supported 
by  them  ;  and  this  in  order  to  an  eternal  life,  and  bles- 
sed state  in  heaven.  Ought  not  we  then  to  venerate  eve- 
ry thing  that  belongs  to  them  ? 

As  God  has  now  done  his  part,  and  will  do  it  to  the 
last,  see  you  do  your  part :  remember  what  St.  Jlugus- 
tin  says,  He  that  made  us  without  ourselves,  will  not  save 
us  without  ourselves :  that  is,  unless  we,  by  free-will, 
co-operate  with  his  grace  and  goodnesss  to  us.  What 
will  baptism  avail,  unless  we  preserve  the  grace  receiv- 
ed therein,  and  put  in  execution  the  promises  there 
made  ?  What  will  confirmation  avail,  if  we  forsake  the 
cause  of  Christ,  through  fear  of  men,  and  yield  under 
the  persecutions  of  the  world  ?  What  will  the  sacra- 
ments of  the  holy  Eucharist  and  Penance  avail,  if  not- 
withstanding so  much  grace  received  in  the  one,  we  fall 
again  into  our  sins,  nor  even  then  have  recourse  to  the 
other  ?  See  then,  when  you  are  grown  up  to  years  of  dis- 
cretion, you  apply  these  two  sacraments  to  your  souls, 
as  your  necessities  shall  require  :  if  overtaken  with  any 
dangerous  sickness,  think  of  your  unum  necessarium, 
your  only  necessary :  call  in  the  priests  of  the  church, 
and  receive  the  sacrament  of  Extreme  Unction,  while 
you  are  in  your  senses,  and  join  your  heart  with  the 
priest,  while  he  prays  for  the  health  of  your  soul  and 
body.  O  what  more  comfortable  at  the  hour  of  death, 
than  to  hear  from  the  mouth  of  God,  If  he  be  in  sin. 
his  sins  are  foi^given  him,  James  v.  15.  O  blessed 
absolution  in  death !  If  you  enter  into  the  married  stale, 
let  it  not  be  done  without  receiving  the  sacrament  of 
matrimony  in  the  church  of  Christ:  what  blessing  cau 
you  expect  in  that  slate,  if  ygu  are  married  out  of  the 
church  ? 

Lastly,  bear  a  due  respect  to  all  the  ceremonies  used 
in  the  administration  of  the  sacraments.  Reflect  on 
the  blessed  inward  effect  of  the  sacraments,  wrought  in 
your  soul,  through  those  visible  signs.  Adore  God,  for 
the  grace  he  gives  you ;  adore  his  power,  who,  by  these 
weak  elements,  works  such  wonders  of  his  grace  and 
blessing  in  you.  It  is  truly  said  by  our  Saviour,  that 
the  kingdom  of  heaven  is  like  to  a  grain  of  mustard- 


The  Christian  Doctrine  explained.        193 

&&li  which  is  the  least  of  all  the  seeds.  Matt.  xiii.  33.  but 
grows  to  a  large  tree.  So  these  outward  signs  in  the 
sacraments,  the*  matter  and  form,  seem  little  to  man,  but 
Import  and  do  such  effects  in  the  soul  as  are  beyond  the 
comprehension  of  man.  0  depth  of  the  riches  of  God's 
wisdom  and  knowledge  !  ^ 

SECT.  I. 
Of  Baptism. 

q,  TT THAT  is  Baptism  ?  A.  It  is  the  first  Christian 
V V  sacrament,  by  which  we  are  freed  from  ori- 
ginaf  sin,  and  all  sin  whatever ;  re-born  children  of 
God,  heirs  of  heaven,  and  members  of  Christ's  church, 
by  the  washing  of  water,  and  the  word  of  life,  John 
iii.  5.  Ephes.  v.  26.  Q.  What  is  the  necessary  matter 
of  it  ?  Jl.  Natural  water,  for  artificial  water  will  not 
serve.  (£.  What  is  the  form  of  it  ?  Jl.  These  words, 
/  baptize  thee  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost.  (£.  What  if  the  words  I  bap- 
tize, or  any  of  the  three  persons  be  left  out  ?  Jl.  Then 
the  baptism  is  not  valid.  Q.  Can  any  one  be  saved 
without  baptism  ?  Jl.  He  cannot^  unless  he  have  it 
either  actually,  or  in  desire,  or  be  baptized  in  his  own 
blood,  by  martrydom.  Q.  Can  no  man  but  a  priest 
baptize  ?  Jl.  Yes,  in  case  of  necessity  any  layman  or 
woman  may  do  it.  Q.  What  intention  is  required  in 
him  that  baptizes  ?  A.  To  do  what  the  church  does, 
and  Christ  ordained. 

Baptism,  according  to  the  ecclesiastical  use  of  the 
word,  signifies  thai,  sacrament  by  which  our  souls  are 
purified  from  ail  sin,  by  the  washing  of  water ,  and  the 
ivords  of  life.  It  is  the  first  and  most  necessary  of  all 
the  sacraments  5  for  Christ  hath  said  it,  Unless  one  be 
born  again  of  water  and  the  Spirit,  he  cannot  enter  into 
the  kingdom  of  God,  John  iii.  5.  And  his  church  has 
defined,  that  no  one  can  be  saved,  unless  he  be  baptized 
either  actually  or  in  desire,  Coun.  Trent.  Sess.  6.  c.  4 : 
so  that  there  is  no  remedy  for  those  infants  that  die 
without  baptism  5  they  can  never  come  to  the  enjoy- 
If 


194          .  The  Poor  Man's  Catechism  :  Or, 

inent  of  God,  except  they  die  like  the  holy  Innocents^ 
who  were  slain  by  the  hands  of  persecutors,  out  of  ha- 
tred to  Christ.  The  reason  is,  because  'all  are  born  in 
sin,  and  there  is  no  remedy  for  that  sin,  no  remission 
but  through  the  blood  of  Christ,  which  is  not  applied  to 
our  souls  without  baptism,  this  being  the  first  sacrame"nt 
we  can  receive.  It  is  called  a  sacrament  of  the  dead, 
because  we  are  ail  born  dead  in  original  sin,  and  this  is 
the  only  sacrament  that  can  restore  us  to  a  spiritual  life. 
It  was  instituted  by  Christ,  who  alone  as  Lord  of  na- 
ture and  grace,  is  able  to  give  material  things  a  virtue  to 
produce  supernatural  effects.  The  baptism  of  St.  John 
Baptist  was  a  preparation  to  it ;  and  its  excellency  was 
shewn  at  the  baptism  of  our  Saviour,  when  the  fhree 
divine  Persons  sensibly  appeared :  the  Father,  by  the 
voice  which  was  heard,  This  is  my  beloved  Son :  the 
8on,  under  the  form  of  a  Man  ;  the  Holy  Ghost,  under 
the  form  of  a  Dove ;  the  heavens  at  the  same  time  open- 
ing,  to  declare  the  effect  of  it,  that  it  opens  heaven  to 
to  us  and  gives  a  right  to  the  enjoyment  of  eternal 
glory. 

Many  were  the  types  of  baptism  in  the  Old  Testa- 
ment; as  when  the  spirit  of  God  was  carried  upon  the 
waters,  and  gave  them  a  vital  virtue  to  produce  living 
creatures  ;  so  baptism  consists  of  water  and  the  spirit, 
and  has  a  virtue  to  create  a  new  life  in  us :  it  was  also 
figured  by  the  waters  of  the  deluge,  which  purified  the 
sinful  world,  I  Pet.  iii.  20.  By  circumcision,  whereby 
the  Israelites  were  distinguished  from  the  infidel  na- 
tions, and  saved  by  this  mark  of  faith  in  Christ  to  come  ; 
and  by  the  passage  of  the  Israelites  through  the  Red 
iSfea,-  to  the  land  of  promise;  a  true  type  of  our  passing 
by  the  waters  of  baptism  to  the  land  of  eternal  pro- 
mise. 

The  necessary  matter  of  baptism  is  pure  natural  wa- 
ter, and  no  other;  according  to  that,  Unless  one  be  re- 
born of  water  and  the  Spirit,  he  cannot  enter  into  the 
kingdom  of  God,  John  iii.  It  was  so  instituted  by 
Christ  to  be  administered  with  natural  water,  and  so  the 
apostles  administered  it,  Jlcts  x.  47.  that  as  this  sacra- 
ment is  so  essential  to  life,  the  matter  of  it  might  be  al- 


The  Christian  Doctrine  explained.         195 

ways  at  hand ;  as  also  to  represent  the  invisible  grace  of 
the  sacrament ;  for  as  water  washes  clean  the  body,  so 
baptism  purifies  the  soul.  There  are  three  ways  of  bap- 
tism, all  of  them  valid ;  as  by  sprinkling  or  aspersion  : 
by  pouring  or  effusion  ;  and  by  plunging.  Whether 
you  sprinkle,  pour  or  plunge,  once  or  three  times,  is  not 
essential  ;  but  according  to  the  rites  of  the  church  in 
this  part  of  the  world,  we  pour  the  water  on  the  head  of 
the  party  that  is  baptized,  three  times ;  at  the  same 
time  pronouncing  the  form,  /  baptize  thee  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost : 
tnese  words  being  prescribed  by  Christ  himself,the  sacra- 
ment cannot  subsist  without  them,  or  words  equivalent^ 
and  the  same  in  substance  ;  as  in  the  form  used  in  the 
Greek  Church :  The  servant  of  God  is  baptized  in  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost.  If  any  part  of  the  body  be  washed  with  the 
water  of  baptism,  very  probably  the  baptism  is  valid  5 
but  it  ought  to  be  chiefly  poured  upon  the  head,  as  being 
the  principal  part  of  the  body  :  in  a  word,  whoever  bap- 
tizes should  follow  the  rites  and  custom  of  the  church  and 
diocese  where  he  lives.  The  ministers  of  baptism  are, 
1.  Bishops  and  pastors  by  their  ordinary  power;  2.  Dea- 
cons by  commission ;  3.  Any  layman  or  woman  in  case  of 
necessity  ;  and  whether  it  is  done  by  Catholic  or  Here- 
tic, by  Christian  or  infidel,  provided  he  intends  to  do 
what  the  church  does,  and  what  Christ  ordained,  the 
baptism  is  valid ;  which  shews  the  goodness  of  God, 
who  makes  this  sacrament  so  easy  and  common,  that  no 
one  may  be  excluded  from  it  5  and  therefore  he  would 
not  have  it  depend  upon  the  faith  or  sanctity  of  the 
minister ;  for  this  as  well  as  all  the  rest,  is  as  lioly  and 
undefiled  in  the  hands  of  a  wicked  minister  as  in  the 
hands  of  a  good  one,  and  of  the  same  benefit  to  our 
souls ;  because  the  grace  which  is  conferred  by  it,  de- 
pends not  on  men,  who  are  ministers,  but  on  Christ 
himself:  for  when  a  priest  baptizes,  it  is  Christ  himself 
that  principally  baptizes. 

As  to  the  effect  of  baptism,  it  purifies  the  soul  from 
original  sin,  and  from  all  the  sin  we  have  committed  by 
our  free-will,  since  we  came  to  the  use  of  reason :  Let 


196  The  Poor  Man's  Catechism :  Of, 

every  one  of  you  be  baptized  for  the  remission  of  sins, 
Acts  ii.  39.  It  remits  also  the  temporal  punishment  due 
to  sin  $  because  the  merits  of  Christ  are  fully  and  en- 
tirely communicated  to  us  in  this  sacrament,  to  satisfy 
God's  justice  for  sin,  and  its  punishment.  Before  bap- 
tism, we  are  infidels  out  gf  the  state  of  grace,  out  of  the 
church ;  by  it  we  are  made  members  of  the  church,  and 
the  habit  of  faith,  with  other  virtues,  are  infused  into 
our  souls :  by  our  first  birth,  we  are  born  in  sin,  chil* 
dren  of  wrath  ;  by  baptism  we  are  born  again,  born  of 
God,  adopted  children  of  God :  by  our  first  birth  we 
are  born  to  eternal  misery ;  by  our^second  birth  in  bap- 
tism, we  are  born  to  eternal  life  $  for  if  sons  of  God,  we 
are  also  heirs  of  heaven  :  for  which  reason  baptism  is 
called  regeneration,  because  by  it  we  are  re-born  of  God, 
John  iii.  5. 

As  to  the  necessity  of  this  sacrament,  though  it  is  es- 
sential to  salvation,  yet  if  it  be  received  only  in  desire 
with  faith,  and  a  true  contrition  for  sin,  when  it  cannot 
be  received  actually,  this  suffices ;  or  if  a  person,  .before 
baptism,  be  martyred  for  the  faith ;  in  these  two  cases 
he  is  saved  without  actual  baptism  :  for  since  the  bap- 
tism of  water  has  its  virtue  from  the  death  of  Christ, 
and  from  the  Holy  Ghost,  as  the  first  cause,  and  the 
cause  does  not  depend  upon  the  effect,  but  far  exceeds 
it  5  hence  one  may  receive  the  effect  of  baptism,  not  on- 
ly by  the  sacrament,  but  through  the  death  of  Christ, 
without  the  sacrament,  in  the  case  of  martyrdom,  by 
which  we  resemble  him  in  his  death,  arid  are  made  par- 
takers of  it,  by  dying  for  him.  In  like  manner  one  may 
receive  the  effect  of  baptism  by  the  grace  of  the  Holy 
Ghost,  without  the  sacrament  when  it  cannot  be  had, 
and  the  heart  at  the  same  time  is  moved  by  the  Holy 
Ghost  to  a  desire  of  it,  with  faith,  contrition,  and  a  pure 
love  of  God  ;  so  that  neither  this  baptism  of  the  Spirit, 
(baptisinus  FlaminisJ  nor  the  baptism  of  blood,  (bap- 
tismus  sanguinisj  by  martyrdom  suffices,  unless  we 
have  a  Iso  the  baptism  of  water  in  heart  and  desire,  (in 
voto.J  Now,  if  baptism  is  so  essentially  necessary  to 
life  and  salvation,  pastors  ought  to  be  so*  much  the  more 
careful,  to  administer  this  sacrament  validly,  and  ses 


The  Christian  Doctrine  explained.          19f 

there  be  no  essential  defect  in  the  application  of  the 
matter  and  form  :  as  also  parents,  to  bring  their  chil- 
dren to  the  font  in  time  ;  mothers  in  particular,  not  to 
hurt  or  destroy  the  fruit  of  their  womb ;  and  lastly,  all 
the  faithful  ought  to  be  well  instructed  how  to  give  lay  - 
baptism  in  case  of  necessity. 

SECT.  IL 

Of  the  Ceremonies  of  Baptism* 

INSTRUC-  HPHE  water,  and  the  words  /  baptize  tlwe 
TION.  JL  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost,' is  all  that  is  essential  to 
the  sacrament  of  baptism;  but  the  primitive  churcfi 
used  many  ceremonies  in  the  administration  of  it,  which 
the  church  at  present  has  retained;  the  design  whereof 
is  more  fully  to  express,  and  represent  the  grace  we  re- 
ceive by  this  sacrament,  and  the  obligations  we  then 
undertake. 

1.  The  party  to  be  baptized  i&  brought  to  the  church 
door,  and  there  stopped ;  to  signify  that  being  born  in 
original  sin,  and  as  yet  a  slave  to  the  Devil,  he  is  out 
of  the  church,  and  that  baptism  gives  him  entrance 
into  it. 

2.  The  priest  having  asked  his  name,  (which  ought 
not  to  be  any  profane  or  heathenish  name,  but  the  name 
of  some  saint,  the  more  to  excite  him  to  a  good  life)  he 
then  says,  What  do  you  demand  of  the  Church  of  God  F 
The  sureties  answer  for  him,  Faith  ;  by  which  is  meant 
the  belief  of  the  whole  Christian  religion,  which  if  put 
in  practice,  brings  life  everlasting. 

3.  Then  he  breathes  in  his  face  three  times  (as  our 
Saviour  breathed  on  his  apostles,  when  lie  imparted  the 
Holy  Ghost  to  them)  and  commands  the  Devil  to  de- 
part, and  give  place  to  the  Holv  Ghost;  signifying,  by 
this  ceremony,  that  he  is  by  this  sacrament  made  the 
temple  of  the  Holy  Ghost. 

4.  He  then  makes  the  sign  of  the  cross  on  his  fore- 
bead,   to  signify,   that  henceforward    he  must  not  be 
ashamed  of  the  cross  of  Christ,  but  publicly  profess 

17* 


198  The  Poor  Man's  Catechtsm :  Or, 

himself  a  Christian ;  he  signs  him  also  on  the  breast? 
to  signify  that  he  is  not  only  outwardly  to  profess,  but 
inwardly  to  believe,  the  faith  and  law  of  Christ. 

5.  He  blesses  salt,  and  puts  some  of  it  into  his  mouth, 
to  signify,  that  the  words  of  a  Christian  are  seasoned 
with  wisdom,  of  which  salt  is  an  emblem  in  holy  scrip- 
ture :  Let  your  discourse  be  seasoned  with  the  salt  of 
wisdom.     Col.  iv.  6. 

6.  As  our  Saviour  gave  a  power  to  his  apostles,  and 
in  them  to  his  church,  over  all  devils,  and  over  .all  the 
power  of  the  enemy,  that  they  might  cast  them  forth, 
Mat.  x.  1.  the  priest  proceeds  to  read  the  exorcisms, 
commanding  the  wicked  spirit  to  depart  in  the  name  of 
Him  who  is  to  come  to  judge  the  quick  and  the  dead. 
This  ceremony  also  signifies  that  we  are  born  in  original 
sin,  children  of  wrath,  under  the  power  of  the  Devil. 
St.  Cyp.  ep.  76.  Greg.  Wax.  ora.  40.  St.  Optat.  Mil.  1. 
4.  St.  Cyr.  Hierosol.  Cat.  1.  Ccelestin.  ep.  ad  Gal.  St. 
Aug.  l.l.de  Nup.  #  Con.  c.  9. 1.  2.  c.  29. 

7.  He  then  lays  the  stole  upon  the  child,  and  leads 
him  into  the  church  to  receive  baptism;  reciting  toge- 
ther with  the  god-father  and  god-mother^  the  Apostles' 
Creed   and  the  Lord's    Prayer,    to  signify,    that  the 
church  of  God  admits  none  to  her  communion  who 
profess  not  that  faith,  and  that  none  are  worthy  of  bap- 
tism who  are  ignorant  of  that  prayer. 

8.  The  priest  repeats  the  exorcisms  as  before. 

9.  He  touches  the  ears  and  nostrils  of  the  party  to 
be  baptized  with  spittle  ;  which  ceremony  is  mentioned 
by  St.  Ambrose,  1.  1.  de  Initi.  c.  1.  in  imitation  of  our 
Saviour,  who,  with  the  like  ceremony,  opened  the  eyes 
of  the  blind  man,  John  vi.  9.  and  cured  the  man  deaf 
and  dumb,   Mark  vii.  38.     This  ceremony  signifies, 
that  by  the  grace  of  this  sacrament,  his  ears  are  open 
to  the  doctrine  of  Christ,  and  his  mouth  to  confess  his 
faith. 

10.  The  party  to  be  baptized  being  now  brought  la 
the  font,  the  priest  asketh  three  questions  :    Do  you 
renounce  Satan  ?    To  which  is  answered  by  the  god- 
father and  god-mother,  I  do  renounce  him.     2.  And  all 
his  works?    They  answer,  I  DO  RENOUNCE  THEM* 


The  Christian  Doctrine  explained. 

S.  And  all  fhzs  pomps  ?  They  answer,  /  do  renounce 
them.  Upon  these  conditions  he  is  admitted  to  bap- 
tism. 

11.  Then  he  is  admitted  with  the  holy  oils  blessed 
by  the  Bishop,  on  the  breast,  and  between  the  shoul- 
ders :  as  these  unctions  were  used  in  all  consecrations  in 
the  old  law  ;  and  are  in  the  new,  this  ceremony  signi- 
fies that  by  baptism  we  are  consecrated  to  God  and  his 
service. 

12.  Next  he  is  examined  as  to  his  faith  :  Do  you  be- 
lieve in  God  the  Father  Jllmighty,  Creator  of  heaven 
and  earth,    Sfc.     The  god-father  and  god-mother  an- 
swer for  him,  if  he  is  not  of  age  himself,  I  do  believe. 
Here  he  professes  his  faith  of  the  blessed  Trinity,  of 
the  Incarnation,  of  the  holy  Catholic  Church,  the  re- 
surrection of  the  body,  and  life  everlasting. 

13.  The  priest  then  says,  Will  you  be  baptized?  An- 
swer is  made  by  the  sureties,  or  by  himself,  if  of  age> 
I  will:  to  signify  that  as  our  first  parents  wilfully  trans- 
gressed, we,  their  children,  must  willingly  return  to 
our  duty :  yet  as  to  infants,  who  have  not  the  use  of 
reason,  God  is  pleased  they  should  be  brought  to  bap- 
tism, by  the  will  and  by  the  faith  of  others  5  because  it 
was  not  by  any  act  of  their  own  will,  but  by  the  will  of 
others,  they  are  born  in  original  sin. 

Then  the  water  is  poured  on  the  head  of  the  party 
•  baptized  three  times,  in  form  of  a  cross,  by  the  priest, 
saying,  I  baptize  thee  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost :  and  this  is  the  bap- 
tism itself. 

14.  After  baptism  the  priest  anoints  the  top  of  his 
head  with  chrism,  to  signify  that  he  is  now  a  member 
of  the  church,  united  to  the  head  Christ  Jesus. 

15.  Then  a  white  linen  is  put  on  his  head,  which  re- 
presents the  innocence  and  purity  he  has  received  by 
baptism;  which  he  must  take  care  10  preserve  till  death 
and  judgment.     St.  Jimb.  de  Init.  c.  7.  St.  Jlug.  de  Di. 
ver.  Ser.  8. 

16.  A  Jighted  candle  is  put  into  his  hand,  to  signify 
that  his  soul  is  now  espoused  to  Christ ;    that,    as  a 
burning  lamp,  he  ought  to  shine  by  his  faith  and  good 


200          The  Poor  Man's  Catechism :  Qr, 

works,  in  the  church  of  God,  and  so  to  meet  the  Bride- 
groom, with  the  five  prudent  virgins,  and  all  the  saints, 
at  his  second  coming. 

17.  Lastly,  the  priest  says  to  the  new-baptized,  Go 
in  peace,  and*our  Lord  be  with  thee.  It  is  also  very 
proper  to  admonish  the  god-father  and  god-mother  of 
their  duty  to  the  child,  and  the  spiritual  affinity  they 
contract  with  their  god-children,  and  the  parents,  so 
far,  that  there  can  he  no  valid  marriage  between  them, 
without  a  dispensation  from  the  church  :  this  is  the  rea- 
son why  the  church  allows  but  one  god-fatherland  one 
god-mother  to  the  same  party,  to  prevent  too* great  an 
extent  of  this  spiritual  affinity ;  even  one  suffices, 
either  god-father  or  god -in other,  Coun.  Trent.  Sess. 
24.  c.  2.  but  these  ought  to  be  such  as  are  capable  of  in- 
structing the  child  in  the  rudiments  of  the  Catholick 
faith,  if  the  parents  neglect  it,  or  are  prevented  by 
death;  whence  it  must  be  concluded,  that  none  but 
good  Catholicks,  persons  of  good  morals,  ought  to  be 
admitted  to  this  charge. 

EXHOR — Consider  well  now,  O  Christian,  how  ex- 
cellent is  this  sacrament,  whereby  you  are  washed  and 
purified  from  original  sin,  and  from  all  sin  ;  called  to 
faith,  and  placed  in  the  bosom  of  God's  church.  O 
what  thanks  are  due  from  you  to  the  Almighty,  who,  by 
a  special  grace  and  favour,  has  brought  you  to  baptism, 
at  the  same  time  thousands  are  perishing  in  idolatry, 
and  in  their  native  misery ;  O  there  is  none  can  enter 
heaven  without  it !  Unless  one  be  born  again  of  water y 
and  the  Holy  Ghost,  he  cannot  enter  into  the  kingdom 
of  God.  St.  John  iii.  God  himself  has  said  it,  arid  he 
only  is  truth  itself. 

What  does  this  blessiag  deserve  at  your  hands,  but 
to  preserve  with  great  care  your  baptismal  innocence^ 
by  a  just  integrity  in  ^our  life  and  manners  ?  And  if 
at  any  time  it  be  stained  with  sin,  to  wipe  out  the 
foulest  stain  again  with  speed,  by  the  sacrament  of  pe- 
nance. 

Often  reflect  what  you  promised  at  the  font;  how 
far  you  have  complied,  how  far  you  have  been  defici- 
ent therein.  There  you  professed  your  faith  in  God 


The  Christian  Doctrine  explained.          20i 

the  Father,  Son,  and  Holy  Ghost ;  in  the  incarnation* 
the  Catholic  Church,  <§*c.  Has  your  faith  been  entire,, 
firm  and  lively  ?  Have  you  doubted  in  any  matter  of 
faith,  delivered  by  God's  church  ?  Have  you  professed 
it,  and  never  blushed  to  profess  it,  before  a  sinful  ge- 
neration of-  men  ?  Has  your  faith  shewed  itself  in  cha- 
rity and  good  works  ?  This,  O  Christian,  is  your  taskj 
this  your  obligation,  this  your  way  to  eternal  life. — Re- 
flect again  on  the  promises  you  there  made,  and  your 
engagements  to  God,  to  renounce  the  Devil  and -all  his 
works  and  pomps.  This  ceremony  at  baptism  has  in 
all  times  been  observed  by  the  church,  and  deserves 
your  serious  attention.  What  is  it  to  renounce  the 
Devil,  but  to  profess  that  you  will  no  longer  be  a  slave 
of  the  Devil,  but  the  servant  of  God  ?  What  is  it,  but 
to  withstand  all  temptations,  and  the  evil  suggestions 
he  raises  in  your  heart  ?  0  my  soul,  how  often  have  you 
given  ear  to  him,  how  often  even  consented  and  deli- 
vered yourself  up  to  him,  as  Eve  did  to  his  voice  in  Pa* 
radise  2  O  how  often  has  he  deceived  you,  and  made  a 
mockery  of  you,  and  drawn  you  into  the  same  misery 
with  himself  ?  Repent  and  return  again  to  the  Lord  your 
God.  What  is  it  to  renounce  his  works,  but  to  renounce 
all  sin,  even  the  least  ?  Sin  is  a  work  of  the  Devil  5 
sin  took  its  rise  from  him  ;  sin  made  him,  and  all  his 
followers  miserable.  0  think  of  those  works  of  dark- 
ness v,ou  have  been  guilty  of,  Whether  it  has  been  pride, 
covtk-jusness,  luxury  or  gluttony ;  whether  concupis- 
cence of  the  flesh,  concupiscence  of  the  eyes,  or  pride 
of  life.  Repent  as  far  as  you  are  guilty,  and  return  to 
the  Lord  your  God. — What  is  it  to  renounce  his  pomps, 
but  all  the  vanity  and  foolish  delights  the  world  propo- 
ses to  you  5  as  honours,  riches,  grandeur,  or  long  life  ? 
O  how  often  have  you  put  earth  in  balance  with  heaven  ? 
How  often  preferred  the  riches  of  this  world  to  the 
riches  of  divine  grace  1  How  often  time  to  eternity  ! 
O  fool !  repent,  and  return  again  to  the  Lord  your  God. 
Renew  your  promises  once  more,  and  humbly  beg  of 
God  he  would  add  a  second  grace  to  the  first,  that  as  he 
made  you  a  Christian,  he  would  forgive  what  is  past, 
and  preserve  and  protect  you  in  the  true  life  of  a  cjms .- 


202  The  Poor  Man's  Catechism:  Or, 

tian,  'which  is  the  only  thing  that  will  bring  you  to  life 
everlasting.  Remember  the  white  robe  that  covered 
you ;  carry  it  unstained  before  the  judgment  seat. 
Remember  the  light  put  into  your  hand ;  prepare  your 
lighted  lamp  with  the  five  prudent  virgins,  to  meet  the 
Spouse,  when  he  shall  come  and  call  you  at  death.  Re- 
member the  indelible  character  which  was  imprinted  in 
your  soul  by  baptism  ;  this  is  God's  mark,  which  will 
ever  remain,  to  testify  the  alliance  you  then  made  with 
the  three  divine  Persons,  in  whose  name  you  were  bap- 
tized, to  be  no  longer  your  own,  nor  of  the  Devil,  nor 
of  the  world,  but  to  be  nis  servant.  Remember  this,  and 
keep  your  baptism  without  reproof. 

Of  the  Sacrament  of  Confirmation. 

Q.  TT7HAT  is  confirmation  ?  Jl.  It  is  a  sacrament 
VV  by  which  the  Holy  Ghost  is  given  to  such 
as  are  baptised,  to  strengthen"  them  in  their  faith,  and 
make  them  perfect  Christians.  Q.  What  is  the  matter 
of  it  ?  »tf.  Imposition  of  hands  with  unction  of  chrism. 
Q.  What  is  the  form  of  it  ?  A.  The  invocation  of  the 
Holy  Ghost,  and  these  words  :  I  sign  thee  with  the  sign 
of  the  cross  ;  1  confirm  thee  with  *the  chrism  of  salva- 
tion^ in  the  name  of  the  Father,  'and  of  the  Son,  and  of 
the  Holy  Ghost.  Q.  Who  is  the  minister  of  it  ?  *#.  A 
Bishop  only.  Q.  What  shi  is  it  not  to  receive  this  atcra- 
ment,  when  we  may  have  it  ?  *#.  A  mortal  sin,  i&fct  be 
out  of  contempt  or  any  gross  neglect,  especially  in  a 
persecuting  country. 

INSTRUC. — The  sacrament  was  instituted  by  our 
Saviour,  who  promised  to  send  the  Holy  Ghost  to  his 
disciples,  to  be  their  Almighty  Comforter  and  support 
under  all  tribulations.  St.  John  xiv.  16,  This  was 
fulfilled  on  Whitsunday,  when  the  Holy  Ghost  de- 
scended on  the  Apostles  and  Disciples  in  Jerusalem; 
for  the  promise  was  not  only  to  the  Apostles,  but  to  you 
and  your  children,  said  St.  Peter  to  the  Jews  ;  and  to 
all  who  are  afar  off,  whom  our  Lord  shall  call,  Acts  ii. 
39,  40.  that  is  to  all  the  faithful.  Accordingly,  the 
Apostles  were  solicitous  thatthpse  who?  were  baptized^ 


The  Christian  •'Doctrine  explained. 

should  be  confirmed  by  their  hands,  that  they  might 
receive  the  Holy  Ghost :  And  when  they  heard  that  Sa- 
maria had  received  the  word  of  God,  they  sent  Peter  and 
John  to  them;  and  they  laid  their  hands  on  them,  and 
they  received  the  Holy  Ghost,  Acts  viii.  17.  This  was 
the  sacrament  of  confirmation,  which  the  Apostles 
knew  they  were  commanded  by  Christ  to  administer  to 
the  new-baptized;  for  if  it  were  not  of  divine  institu- 
tion, they  had  never  presumed  to  give  the  Holy  Ghost, 
by  the  imposition  of  their  hands.  In  like  manner  we 
read,  that  St.  Paul  laid  his  hands  on  the  new-baptized 
at  Ephesns,  and  the  Holy  Ghost  came  upon  them.  Acts 
xix.  5,  6.  The  same  sacrament  was  given  to  all  be- 
lievers, even  from  the  infancy  of  the  church  to  this  pre- 
sent time,  by  the  bishops  who  succeeded  the  Apostles, 
and  with  the  same  blessed  effect,  as  to  the  seven-fold 
grace  of  the  Holy  Ghost. 

The  sacrament  of  confirmation  follows  baptism,  to 
confirm  the  work  which  was  there  begun.  In  baptism, 
we  are  born  children  of  grace ;  in  confirmation,  we 
are  strengthened  to  maintain  what  we  there  professedr 
In  the  first,  we  are  as  infants,  with  all  the  tender  weak- 
ness suitable  to  our  spiritual  birth  5  in  the  second,  we 
become  as  perfect  men  and  soldiers,  able  to  profess  and 
defend  our  faith,  before  tyrants  and  persecutors,  by 
that  virtue  and  strength  we  receive  from  the  Holy 
Ghost,  who  is  herein  given  to  us.  If  now,  this  sacra- 
ment be  not  so  absolutely  necessary  to  salvation  as 
baptism  ;  yet,  in  consideration  of  our  human  weakness, 
it  is  necessary  to  conquer  all  difficulties  we  meet  with 
in.  this  mortal  state,  and  therefore  cannot  be  omitted 
without  a  great  sin,  when  opportunity  serves. 

As  all  the  sacraments  have  their  proper  matter  and 
form ;  so  the  matter  of  this  sacrament,  according  to  the 
opinion  of  good  divines,  is  imposition  of  hands  and 
chrism.  As  to  the  form  it  is  expressed  in  the  invocation  of 
the  Holy  Ghost,  arid  these  words,  I  sign  thee  with  the 
sign  of  the  cross,  Sfc.  What  we  are  bound  to  believe^ 
and  what  the  church  has  always  believed,  is,  that  the 
bishops,  in  like  manner  as  the  Apostles,  do  give  the 
Holy  Ghost,  by  the  sacrament  of  confirmation,  to  such 


204  The  Poor  Man's  Catechism  :  Or, 

as  are  first  baptized;  but  whether  the  chrism,  with 
the  words  above,  or  the  imposition  of  liands,  by  the 
bishop,  with  the  prayer  that  accompanies  it,  or  both  to- 
gether, be  the  essential  matter  and  form  of  this  sacra- 
ment, the  church  has  not  yet  determined;  though  of 
the  chrism  St.  Paul  seems  plainly  to  speak,  where  he 
says,  God  hath  confirmed  us;  God  hath  anointed  us, 
and  sealed  us,  and  given  us  the  pledge  of  his  spirit  in 
our  hearts.  2  Cor.  i.  22. 

The  only  ordinary  ministers  of  confirmation  are 
bishops.  None  but  the  Apostles  administered  it,  that 
we  read  of;  none  of  an  inferior  order  to  bishops  ;  for 
when  Samaria  had  received  the  faith,  by  the  preaching 
of  St.  Philip  the  deacon,  St.  Peter  and"  St.  John  were 
sent  from  Jerusalem  to  confirm  them.  The  same  we 
are  taught  by  a  perpetual  tradition ;  and  the  Council 
of  Trent  so  defined  it,  according  to  the  decree  of  Eu~ 
genius  the  Fourth,  sent  to  the  Armenians,  after  the 
Council  of  Florence :  for  as  we  are  hereby  entered  sol- 
diers to  combat  for  our  faith,  it  belongs  to  none,  but 
those  who  are  in  the  higher  offices  of  the  church,  to 
enter  us. 

The  sacrament  of  confirmation  is  administered  after 
the  following  manner :  1.  The  bishop  extends  his  hands 
ti3££r  those  who  are  to  be  confirmed,  with  a  prayer  that 
they  may  receive  the  seven-fold  grace  of  the  Holy 
Ghost.  This  is  the  imposition  of  hands  mentioned  in 
holy  s*cripture.  2.  With  his  thumb  he  anoints  them  on 
the  forehead  with  chrism,  making  a  cross  thereon,  with 
these  words  :  I  sign  thee  with  the  sign  of  the  cross  ;  I 
confirm  thee  with  the  chrism  of  salvation,  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 
3.  He  gives  every  one  a  light  blow  on  the  cheek,  with 
these  words :  Peace  be  with  thee.  The  outward  unction 
of  chrism  signifies  the  inward  grace  of  the  sacrament ; 
and  chrism,  being  a  richer  substance  than  water,  may 
signify,  that  the  grace  of  confirmation  is  the  perfection 
of  that  of  baptism. 

The  balsam  also,  which  preserves  from  corruption, 
and  is  an  aromatick,  signifies,  that  the  grace  of  the 
Holy  Ghost  preserves  from  sin,  and  is  a  sweet  perfume 


The  Christian  Doctrine  explained.        205 

ia  the  church  of  God,  according  to  that  of  St.  Paul, 
We  are  the  sweet  odour  of  Christ  in  all  places.  2  Cor.  ii. 
The  cross  on  the  forehead  signifies,  that  we  are  never 
to  blush  at  the  gospel,  but  to  profess  it  openly  before 
tyrants ;  and  the  stroke  on  the  cheek  signifies,  that  we 
must  expect  to  undergo  the  stroke  of  persecution  for 
it  ;  but  this  is  attended  with  great  peace  of  mind,  For 
the  peace  of  God  is  above  all  sense.  Philip  iv.  7. 

The  dispositions  required  for  this  sacrament  are, 
1.  A  right  understanding  of  it.  2.  A  conscience  free 
from  all  mortal  sin ;  you  must  either  receive  it  in  your 
baptismal  innocence,  the  best  state  of  all,  or  recover 
your  lost  innocence  again  by  the  sacrament  of  penance. 
3.  Retirement  in  prayer  and  contemplation,  and  works 
of  piety,  in  imitation  of  the  Apostles,  the  blessed  Vir- 
gin Mary,  and  the  Disciples,  who  were  in  this  disposi- 
tion, when  the  Holy  Ghost  came  upon  them  in  Jerusa- 
lem. Lastly.  A  heart  disengaged  from  too  great  love 
of  the  world ;  Love  not  the  world  ;  for  if  you  do,  the, 
love  of  the  Father,  (the  Holy  Ghost)  will  not  make  his 
abode  in  you.  1  John  ii.  15. 

As  to  the  effects  of  this  sacrament.  1.  It  imprints  a 
character,  which  is  a  spiritual  mark  in  the  soul,  which 
will  never  be  defaced,  but  remain  therein  to  our  future 
glory  or  confusion  :  for  as  by  baptism  we  are  marked 
christians,  so  by  confirmation  we  are  marked  Christian 
soldiers;  arid  therefore,  if  we  combat  well  for  our  faith 
againat  persecutors,  it  will  be  a  glory  to  us  ;  far  other- 
wise, if  we  desert  the  cause.  2.  By  this  sacrament  is 
communicated  to  our  souls,  the  seven-fold  grace  of  the 
Holy  Ghost;  as  wisdom,  which  draws  us  from  the 
world,  to  the  love  and  enjoyment  of  God  :  understand- 
ing, to  submit  to  all  the  mysteries  of  our  faith,  and  to 
know  and  penetrate  the  excellency  of  them  :  counsel, 
whereby  we  choose  what  is  to  the  glory  of  God,  and 
good  of  our  souls :  fortitude,  to  withstand  the  Devil 
and  all  his  agents :  knowledge,  to  discern  the  right 
from  the  wrong :  piety,  to  walk  with  delight  in  God's 
service :  fear,  to  adore  God  in  all  his  attributes,  and 
dread  to  offend  him.  These  are  the  virtues  that  lead 
the  Christian  through  all  dangers  of  this  life,  unto  etejp- 
18 


206         The  Poor  Man's  Catechism :  Or, 

nal  glory.  This  efficacious  power  and  grace  of  the  Ho- 
ly Ghost,  was  visibly  seen  in  the  Apostles  after  his 
coming ;  who,  before,  were  full  of  fear,  and  without 
hearts  and  tongues  to  defend  themselves;  but  imme- 
diately after  his  coming,  were  filled  with  fortitude,  and 
boldly  preached  Christ  to  the  world,  and  even  rejoiced, 
that  they  were  thought  worthy  to  suffer  affronts  for  the 
name  of^  Jesus.  It  is  this  seven-fold  grace  of  the  Holy 
Ghost  is  the  proper  effect  of  confirmation  5  not  the  Gra- 
tia? gratis  Datce^  not  those  extraordinary  gifts  of  tongues, 
or  miracles,  or  prophecy,  Sfc.  numbered  by  St.  Paul  to 
the  Corinthians.  1  Cor.  xii.  For  these  were  given  more 
for  the  conversion  of  infidels,  than  for  our  sanctifica- 
tion,  and  were  not  the  ordinary  effect  of  this  sacra- 
ment, as  is  plainly  proved,  in  that  the  faithful  in  the 
primitive  church  did  not  all  receive  all  those  extraordi- 
nary gifts  with  confirmation,  but  one  had  the  gift  of 
tongues,  another  the  gift  of  prophecy,  another  of  mira- 
cles, &c.  as  St.  Paul  testifies.  Besides,  the  seven-fold 
grace  of  the  Holy  Ghost,  which  enables  us  to  perform 
all  the  duties  of  our  Christian  state,  is  by  far  the  more 
excellent  gift. 

As  in  baptism,  so  in  confirmation,  we  have  a  god -fa- 
ther or  god-mother,  and  may  have  both,  but  one  suffi- 
ces, and  those  who  stand  sponsors,  contract  the  same 
spiritual  affinity  with  the  party  confirmed,  and  with 
his  parents  as  in  baptism,  and  the  same  impediments  of 
marriage  arises  from  it. 

This  sacrament  may  be  received  immediately  after 
baptism,  whether  in  vour  infancy,  or  when  you  are  of 
age,  which  seems  to  have  been  once  the  general  prac- 
tice, as  it  is  in  the  Greek  church  at  present ;  but  in  the 
Latin  church  the  common  practice  is,  not  to  give  con- 
firmation, but  to  such  as  are  come  to  the  use  of  reason. 

EXHOR. — Give  thanks  to  God,  O  Christian,  for  the 
institution  of  this  gnat  sacrament,  which  you  either 
have  received,  or  are  to  receive :  which  gives  such 
strength,  and  enables  you  to  withstand  all  the  enemies  of 
your  soul.  0  think  of  the  divine  person  that  descends 
upon  you,  as  upon  the  Apostles  and  Disciples  at  Pente- 
cost. Adore  him .A&.  the  same  God  with  the  Father  and 
the  Son?  wrthr^rour  whole  heart*  Think  of  those  graces 


The  Christian  Doctrine  explained.         20? 

ami  gifts  he  bestows  upon  you :  they  infinitely  exceed 
all  the  gifts  and  blessings  of  nature ;  for  these  enrich 
the  soul  in  order  to  a  future  eternal  glory :  gifts  which, 
in  their  effects,  will  abide  by  you  for  all  eternity.  As 
•to  you,  who  have  already  been  confirmed,  see  if  you 
have  complied  with  the  grace  given  you  therein,  or  not 
rather  abused  it.  O  recal  yourself,  and  if  through 
weakness  and  frailty,  you  have  gone  astray,  have  re- 
course to  the  sacrament  of  penance,  by  which  sanctify- 
ing grace  is  recovered.  God  is  ever  merciful  to  a  truly 
penitent  sinner.  As  to  you,  who  are  to  be  confirmed, 
see  you  come  with  a  right  disposition  ;  remember  you 
must  be  in  a  state  of  grace  to  receive  it  worthily  ;  for 
mortal  sin  is  opposite  to  all  grace,  and  must  needs  frus- 
trate the  effect  of  the  sacrament.  In  a  word,  endea- 
vour to  preserve  unblemished  the  spiritual  character 
which  is  signed  upon  your  soul,  that  it  may  appear,  ene 
day,  not  to  your  shame,  but  to  your  glory. 

SECT.  I. 

OF    THE  HOLY    EUCHARIST. 

The  Holy  Eucharist  a  Sacrament. 

Q.  TTTHAT  is  the  sacrament  of  the  Holy  Eucha- 
\  V  rist  ?  A,  It  is  the  body  and  blood  of  Jesus 
Christ,  true  God  and  man,  under  the  forms  of  bread 
and  wine.  Q.  In  what  manner  is  he  there  present  ? 
Jl.  By  the  true  and  real  presence  of  his  divine  and  hu- 
man nature,  and  not  in  figure  only,  as  hereticks  would 
have  it.  Q.  When  did  Christ  ordain  this  sacrament  ? 
Jl.  At  his  last  supper.  Q.  By  what  power  is  it  wrought? 
Jl.  By  the  divine  power.  Q.  What  is  the  matter  of  it  ? 
Jl.  Wheaten  bread,  and  wine  of  the  grape.  (£.  What 
is  the  form  of  it  ?  Jl.  This  is  my  body,  this  is  my 
blood.  Q.  What  are  the  effects  of  it  ?  JL  It  increases 
grace,  and  nourishes  the  soul  in  spiritual  life  :  He  that 
eats  this  bread  shall  live  forever. 

INSTRUC. — The  Holy  Eucharist  is  the  third  sacra- 
ment in  the  order  of  grace  5  in  the  first,  we  are  re-born 


308  The  Poor  Harfs  Catechism :  Or, 

children  of  grace;  in  the  second,  we  are  strengthened 
and  confirmed,  so  to  become  perfect  Christians  ;  in  this 
we  are  nourished,  in  order  to  eternal  life.  This  sacra- 
ment contains,  under  the  species  or  appearance  of  bread 
and  wine,  the  body  and  blood  of  Christ,  truly,  really,  and 
substantially,  and  not  in  figure  only;  for  Christ  himself 
convinced  his  disciples  of  the  contrary  ;  when  they  con- 
tended among  themselves,  saying,  How  can  this  man 
give  us  his  flesh  to  eat?  Did  he  answer.  They  were  to 
eat  it  only  in  figure  ?  No  :  he  answered,  That  they  were 
to  eat  it  really  and  indeed  :  Unless  you  eat  the  flesh  of 
the  &on  of  J\Ian,  and  drink  his  blood  you  shall  not  have 
life  in  you  f  for  my  flesh  is  food  indeed,  and  my  blood  is 
drink  indeed.  What  he  there  promised  that  he  gave 
to  the  Apostles  at  his  last  supper,  as  the  Evangelists 
testify  :  Take  ye  and  eat,  this  is  my  body. — This  is  my 
Mood  of  the  New  Testament,  which  shall  be  shed 
for  many,  for  remission  of  sins.  St.  Matthew  xxiv. 
26.  This  is  my  body  ;  this  is  my  blood  of  the  New 
Testament,  which  shall  be  shed  for  Kutny.  St.  Mark 
xiv.  22.  This  is  my  body,  which  is  given  for  you ; 
this  is  the  cup,  the  New  Testament  in  my  blood,  which 
shall  be  shed  for  you.  St.  Luke  xxii.  19.  The  church 
and  holy  fathers  ever  took  it  as  such.  This  is  done  by 
an  omnipotent  power,  beyond  the  reach  of  man  to  fa- 
thom  :  it  is  done  by  the  same  Almighty  power,  that 
wrought  such  wonders  throughout  the  old  law ;  that  chan- 
ged the  rivers  and  waters  of  Egypt  into  blood,  and  blood 
into  waters  again  ;  that  changed  the  water  into  wine  in 
Cana;  that  made  the  world  out  of  nothing;  and  cannot 
he,  who  made  all  things  out  of  nothing,  make  one  thing 
of  another. 

As  the  body  and  blood  of  Christ  are  truly  and  really 
present,  by  virtue  of  these  words,  This  is  my  body  ; 
this  is  my  blood:  and  as  his  body  and  blood  are  not  now 
in  a  state  of  division,  but  union ;  and  his  body  and  soul 
are  not  now  separated  by  death,  but  united  again  by  his 
resurrection;  and  moreover,  as  his  human  nature  has 
ever  been  united  to  his  divine  Person,  by  that  insepara- 
ble union  which  made  him  God  and  man ;  hence  it  fol- 
lows clearly,  that  Christ  our  Lord,  true  God  and  man, 
is  really  present?  and  received  in  the  holy  Eucharist* 


The  Christian  Doctrine  explained.         209 

whole  and  entire,  under  each  kind ;  the  same  who  was 
born  of  the  Virgin  Mary,  the  same  who  suifered,  died, 
rose  again,  and  ascended  into  heaven  :  the  same  body 
and  blood  of  Christ,  as  to  its  substance,  but  different  as 
to  its  manner  of  being  in  this  sacrament ;  as  the  bodies 
we  now  live  in,  shall,  after  the  resurrection,  be  the  same 
in  substance,  though  different  in  quality. 

This  divine  Sacrament  our  Saviour  instituted  at  hifc 
last  supper,  when  having  eat  the  Paschal  lamb,  which 
was  a  figure  of  the  true  Lamb  of  God,  who  was  to  die 
for  the  sins  of  mankind  :  He  took  bread  and  blessed  it 
and  broke  it ;  and  gave  it  to  his  disciples,  and  said,  take 
ye  and  eat ;  this  is  my  body.  Jlnd  taking  the  Chalice, 
'he  gave  thanks,  and  gave  it  to  them,  saying,  Drink  ye  all 
of  this  ;  for  this  is  my  blood  of  the  *New  Testament, 
which  shall  be  shed  for  many  for  remission  of  sins. 
St.  Matt.  xxvi.  26.  And  that  this  sacrament  might  re- 
main with  us  to  the  end  of  the  world,  he  made  his  Apos- 
tles priests,  and  gave  them  power  to  do  as  he  had  done, 
sayjng  to  them,  Do  this  in  remembrance  of  me. 

The  essential  matter  of  this  is  wheaten  bread,  and 
wine  of  the  grape  ;  it  cannot  subsist  of  any  other,  be 
cause  these  were  used  and  prescribed  by  Christ  himself 
at  his  last  supper ;  and  in  these  are  signified  the  two 
principal  effects  of  this  divine  sacrament ;  for  as  bread 
and  wine  are  our  natural  food,  by  which  life  is  sustained 
upon  earth  ;  so  the  holy  Eucharist  is  the  supernatural 
and  divine  food  of  our  souls,  by  which  we  live  forever  ; 
this  is  declared  at  our  receiving  it :  The  body  of  our 
Lord  Jesus  Christ  preserve  thy  soul  to  life  everlasting. 
Again,  as  there  are  many  grains  of  wheat  united  in  one 
loaf,  and  many  grapes  are  mingled  in  one  cup  of  wine  ; 
so  all  the  faithful,  who  are  many  in  number,  are  uni- 
ted together  in  one  body,  under  one  head,  by  the 
bond  of  charity,  in  the  participation  of  thic  sacrament. 
The  forni  lies  in  the  words  of  Christ,  pronounced  by  the 
priest,  in  the  consecration  of  the  bread  and  wine :  This 
is  my  body,  this  is  my  blood ;  which  words  are  taken 
from  the  sacred  mouth  of  Christ,  spoke  in  his  name,  and 
by  his  order  and  authority,  who  commanded  his  disci> 
pies  to  do  as  he  had  done:  it  is  not  then  men,  but 

18* 


210  The  Poor  Man's  Catechism  :  0r9 

God,  who  works  this  divine  change  by  man.  And  hence 
it  appears  that  none  but  a  priest  is  a  minister  of  this  sa- 
crament, who  by  lawful  ordination,  is  a  successor  to  the 
Apostles  in  the  priesthood ;  for  they  alone  were  present 
at  the  institution  of  it ;  and  all  other  ministers  of  it  must 
have  authority  and  power  from  them,  to  do  as  our  Sa- 
viour did  ;  that  is,  to  consecrate  and  deliver  it  to  the 
people,  as  he  did  to  his  Disciples.  And  to  make  a  more 
solemn  distinction  between  priest  and  laity,  all  those 
who  are  not  in  holy  orders,  are  forbid  even  to  touch  or 
handle  such  things  as  are  used  in  the  act  of  consecration, 
unless  some  great  necessity  do  excuse  it. 

As  to  the  effect  of  this  sacrament,  it  was  instituted  to 
be  the  food  of  our  souls,  and  is  given  us  under  the  out- 
ward forms  of  such  things  as  we  eat  and  drink,  that  those 
pntward  signs  might  represent  the  inward  effect:  for 
it  gives  vigour,  life",  health,  strength-,  and  refreshment  to 
the  soul, as  food  does  to  the  body  :  and  whatever  food  can 
do  in  respect  to  our  natural  life,  the  same  effect  the  holy 
Eucharist  has, as  to  the  spiritual  life;  inasmuch  as  the  soul 
is  thereby  fortified  against  all  interior  corruptives,as  well 
as  exterior  attacks  of  the  Devil  ;  preserved  from  mortal 
sin  which  is  the  death  of  the  soul,  and  at  last  brought  to 
life  eternal :  He  that  eats  of  this  bread  shall  live  for  ever. 

EXHOR. — 0  adorable  sacrament !  0  mystery  of  mys- 
teries !  Admire,  0  Christian,  the  divine  power  of  Grod 
therein,  who  works  a  thing  so  far  beyond  the  reach  of 
our  understanding  !  Adore  his  goodness  and  wisdom,  in 
providing  you  a  spiritual  banquet,  set  forth  with  the 
delights  and  splendour  of  heaven.  Praise  his  mercy  and 
love,  in  making  himself  the  miraculous  food  of  our  soul. 
O  sacred  Bread,  which  comes  down  from  heaven,  giving 
us  life  everlasting ! — Presume  not  as  some,  to  dive  into 
this,  or  any  other  mystery  of  your  faith,  infinitely  be- 
yond the  reach  of  your  comprehension  :  but  with  an 
humble  heart  and  sincere  mind,  submit  your  sense,  your 
reason,  your  understanding,  to  the  almighty  power  of 
God.  The  same  omnipotent  God,  who  said  at  the  cre- 
ation, Let  it  be  made,  now  says  to  you?  This  is  my  body;. 
and  since  he  has  declared  himself  to  be  really  present 
ein3  who  will  dare  to  say ,  he  is  not  ?  Remember,  one 


The  Christian  Doctrine  explained. 

©f  the  great  wonders  God  wrought  in  the  old  law,  in  fa- 
vour of  his  people,  was  the  manna  showered  down  from 
heaven,  with  which  they  were  fed  for  forty  years  in  the 
desert :  this  manna  was  only  a  figure  of  this  adorable 
sacrament ;  this  is  the  bread  that  descended  from  heaven., 
to  feed  the  souls  of  Christians  to  the  end  of  the  world  : 
the  Israelites  eat  the  manna  and  died ;  but  but  he  tlu& 
eats  this  bread,  shall  live  forever.  As  now  the  Israelites, 
not  only  admired  but  submitted,  without  diving  into  the 
divine  secret,  so  hidden,  that  they  gave  it  the  name  of 
manna,  What  is  this  ?  so  we  ought  not  only  to  admire, 
but  adore  and  submit,  without  vain  search,  into  this 
heavenly  manna,  so  incomprehensible  to  us.  The  first 
was  truly  a  hidden  secret,  which  had  the  taste  of  all 
meats,  and  yet  was  none  of  them,  of  which  it  had  the 
taste  5  so  ours  is  a  hidden  mystery,  which  has  the  colour, 
taste,  accidents  of  bread  and  wine;  and  yet  faith,  which 
supplies  the  defect  of  our  senses,  assures  us  it  is  neither 
the  one  nor^the  other.  You  have  then,  O  Christian,  no- 
thing more  to  do,  but  to  adore  the  omnipotent  power  of 
God,  and  cry  out  with  St.  Paul,  0  depth  of  the  riches  of 
Grog's  wisdom  and  knowledge  ! 

SECT.  II. 

The  holy  Eucharist  a  Communion. 

'$'  A  ^  we  commanded  to  receive  the  holy  Eucba~ 
j[\  rist ?  A.  We  are  ;  unless  you  eat  the  flesh 
of  the  Son  of  Man,  and  drink  his  blood,  you  shall  not 
have  life  in  you.  St.  John  vi  54.  Q.  Does  not  Christ 
here  command  all  to  receive  in  both  kinds  ?  J).  No  $ 
for  in  the  same  place,  he  promises  everlasting  life  to  him 
that  receives  in  one  kind,  under  the  form  of  bread  alone  : 
He  that  eats  this  bread  shall  live  for  ever.  Q.  What  are 
the  necessary  dispositions  to  receive  worthily  ?  A. 
That  we  be  in  a  state  of  grace,  free  from  mortal  sin,  and 
in  charity  with  all  men.  Q.  What  sin  is  it  to  receive 
unworthily  ?  A.  The  highest  sacrilege,  and  brings 
judgments  on  those  who  are  guilty  of  it :  He  that  eafeth 
and  drinketh  unworthily^  eateth  and  drinketh  judgmenf 


212         The  Poor  Man's    Catechism.    Or, 

to  himself.  1  Cor.  ix.   29.  Q.  What  is  the   Viaticum  ? 
Ji.  The  holy  communion,  given  to  dying  persons. 

INSTRUC. — The  hlessed  Eucharist,  being  our  spiritual 
nourishment,  is  necessary  to  the  life  of  the  soul,  as 
food  is  to  support  the  natural  life  of  the  body  :  and  as 
no  one  can  live,  or  preserve  his  health  or  strength, 
without  his  ordinary  food ;  so  we  cannot  have  spiritual 
life,  which  is  grace,  unless  we  receive  the  holy  Eucha- 
rist, and  the  oftener  we  communicate,  the  stronger  and 
more  vigorous  is  this  life  :  the  reason  is,  because,  though 
all  the  sacraments  give  grace,  yet  grace  and  the  in- 
crease of  grace.,  is  in  a  peculiar  manner  ascribed  to  this 
sacrament,  as  having  Christ  really  present  in  it,  who  is 
the  author  of  grace,  according  to  that ;  Grace  and  truth 
were  through  Jesus  Christ;  and  as  being  a  sign  and  re- 
membrance of  his  passion  and  death,  which  was  the 
cause  of  grace  to  all  mankind ;  so  that  this  sacrament 
gives  grace  far  more  abundantly,  fortifying  the  soul 
against  ail  interior  weakness,  as  well  as  exterior  attacks 
of  the  Devil ,  arid  giving  us  power  and  strength  to  ar- 
rive to  eternal  life,  which  is  the  end  for  which  it  was 
instituted.  That  if  any  one  eat  thereof ,  he  may  not  die* 
the  death  of  sin.  But  if  this  sacrament  be  instituted 
to  preserve  us  from  sin,  arid  to  conduct  us  to  glory,  we 
may  conclude,  that  without  it,  we  cannot  be  long  pre- 
served from  the  one,  or  obtain  the  other  5  this  experi- 
ence sufficiently  teaches.  In  the  primitive  times,  when 
Christians  communicated  more  frequently,  they  were 
more  devout,  and  were  enabled  by  the  virtue  of  this 
sacrament,  not  only  to  keep  the  whole  law  of  God,  but 
to  die  martyrs  for  it.  All  the  saints  that  have  lived 
since,  did  they  not  communicate  frequently?  And 
if  we  regard  the  lives  of  Christians  at  present,  it  is  plain 
to  be  seen,  that  those  who  communicate  often,  are  ge- 
nerally the  most  eminent  for  piety  and  religion,  the 
most  regular  in  their  lives,  the  most  virtuous,  and  the 
best  portion  of  God's  church  5  while,  on  the  other  hand, 
those  who  communicate  seldom,  very  seldom,,  are  never 
the  most  remarkable  for  the  purity  and  regularity  of 
their  lives  :  this  rule  will  ever  hold  ;  the  reason  where- 
of may  be?  that  it  is  a  difficult  matter  for  those  who 


•9 


The  Christian  Doctrine  explained.        21o- 

communicate  so  seldom,  to  communicate  well. — It  is  in 
vain  for  any  one  to  plead  against  frequent  communion, 
and  to  say,  they  are  unworthy  5  because  it  is  in  every 
one's  power  to  remedy  that  ;  it  is  in  every  one's  power 
to  clear  his  conscience  by  a  good  confession,  ami 
hearty  contrition,  and  do  his  best  ta  prepare  himself  by 
the  help  of  God's  grace ;  and  if  with  this  diligent  pre- 
paration, he  would  take  up  the  custom  of  communica^ 
ting  oftener,  very  likely  he  would  be  more  worthy 
every  day ;  whereas,  the  longer  he  abstains  through, 
sloth,  the  worse  he  grows.  It  is  indeed  better  for  him. 
to  abstain  entirely,  than  to  receive  unworthily  5  but 
even  this  plea  will  not  save  him ;  for,  as  well  he  who 
receives  unworthily,  as  he  who  does  not  receive  at  all, 
because  he  is  unworthy,  will  both  in  the  end  be  exclud- 
ed from  eternal  glory. 

It  is  true,  the  transcendent  holiness  of  this  sacra- 
ment, requires  a  great  purity  of  soul  and  conscience, 
to  receive  it  worthily  and  profitably,  and  great  precau- 
tion is  necessary  to  communicate  well :  the  most  essen- 
tial thing  required  is  to  be  in  a  state  of  grace,  and  free 
from  all  mortal  sin  ;  for  whosover  is  conscious  of  mor- 
tal sin,  and  receives  the  holy  communion  while  he  is  in 
that  bad  state,  he  communicates  unworthily,  and  eats 
and  drinks  his  own  judgment ;  He  that  eateth  and  drink- 
eth  unworthily,  eateth  and  drinketh  judgment  to  hint-self  9 
not  discerning  the  body  of  our  Lord :  not  discerning 
between  the  sacred  table  and  the  profane :  receiving 
the  holy  Eucharist  with  as  little  preparation  as  if  he 
were  to  eat  ordinary  bread  5  iiot  considering  that  under 
the  outward  form  of  bread,  he  receives  the  body  of 
Christ.  This  some  of  the  Corinthians  had  done,  for 
which  God  afflicted  them  with  sickness,  infirmities,  and 
death  ;  and  thus  did  they  eat  and  drink  their  own  judg- 
ment. 1  Cor.  ix.  To  prevent  this  great  misfortune, 
every  one  must  take  the  advice  of  the  Apostle,  and 
prove  himself:  let  a  man  prove  himself:  1.  By  a  dili- 
gent examine  of  his  life  and  conscience  :  2.  Disburden 
himself  of  all  his  sins  by  an  entire  confession  :  3.  Re- 
ceive a  valid  absolution  :  then  you  have  nothing  to  hin- 
der you  from  access  to  this  divine  banquet,  when  you: 


214  The  Poor  Marts  Catechism  :  Or, 

are  free  from  all  mortal  sin ;  firmly  believe  all  the 
mysteries  of  faith,  this  in  particular  ;  and  are  in  chan- 
ty with  the  whole  world,  both  friend  and  enemy.  You 
must  also  come  fasting  from  the  midnight  before,  which 
is  a  strict  precept  received  by  tradition  from  the  Apos- 
tles. 

There  is  no  command  from  Christ,  that  the  laity 
shall  all  communicate  in  both  kinds  ;  but  on  the  contra-* 
ry,  our  Saviour  himself  promises  life  everlasting  to  him 
that  receives  under  one  kind,  under  the  form  of  bread. 
It  is  true,  the  Apostles  received  under  both  kinds  at  the 
last  supper,  for  as  they  were  made  priests,  they  were 
not  only  to  receive  the  sacrament,  but  also  to  offer  this 
sacrifice,  representing  his  body  slain,  and  his  blood 
shed,  which  cannot  be,  unless  the  Eucharist  be  conse- 
crated in  both  kinds  ;  and  for  the  same  reason,  the 
priests  now  do  all  consecrate  and  receive  in  both  kinds, 
as  often  as  they  do  what  Christ  did  at  his  last  supper  ; 
yet  there  is  no  priest,  though  in  the  most  exalted  de- 
gree, but  in  private  communion  receives  as  others  do 
in  one  kind  5  and  it  is  a  thing  very  well  known  to  the 
learned,  that  in  the  primitive  church,  communion  in 
one  kind  was  ever  allowed :  the  reason  is,  because  the 
manner  of  receiving  it  is  only  a  point  of  discipline, 
which  is  left  to  the  determination  of  the  church,  as 
other  points  of  discipline  are,  and  does  not  touch  the 
substance  of  the  sacrament :  for  if  we  have  a  right  be- 
lief of  the  sacrament  itself,  and  hold  that  Christ  him- 
self, true  God  and  man,  is  present  under  each  kind ; 
and  if  the  grace  of  this  sacrament  is  certainly  de- 
rived from  the  real  presence  of  our  Saviour  therein, 
and  not  from  the  outward  form  of  the  elements,  it  is 
evident  that  the  whole  sacrament,  and  all  the  grace  es- 
sential to  it,  is  received  under  one  kind.  Is  it  not  a 
great  folly  to  think  that  the  same  grace  is  not  given  to 
our  souls  by  Christ  present,  under  the  form  of  bread, 
as  by  Christ  present  under  the  form  of  wine. 

EXHOR. — Think  now,  O  Christian,  when  you  ap- 
proach to  this  sacrament,  what  you  receive  therein; 
Uo  you  not  know  that  the  bread  which  we  eat  is  the  com- 
mumonvf  the  body  of  our  Lord?  1  Cor.  x,  16.  Thi£" 


The  Christian  Doctrine  explained. 

is  what  faith  teaches,  that  the  same  body  of  Christ  is 

fiven  you  in  the  holy  communion,  that  was  conceived 
y  the  Holy  Ghost,  and  miraculously  born  of  the 
Virgin  Mary :  the  same  that  was  adoretl  in  Bethlehem, 
that  walked  upon  the  swelling  waves  of  the  sea,  whose 
very  presence  made  the  Devil  tremble,  whose  very 
touch  raised  the  dead  to  life,  and  cured  all  diseases  : 
the  same  that  was  crucified,  rose  again,  and  ascended 
into  heaven.  O  think  with  what  purity  of  life  and 
conscience,  with  what  holy  dispositions,  you  ought  to 
receive  this  most  blessed  body  of  Christ,  which  is  so 
much  adored  both  in  heaven  and  upon  earth. — By 
this  sacrament  you  are  united  to  God  ;  for  herein  you  re- 
ceive the  body  and  blood  of  Christ,  which  is  united  to 
his  divine  Person,  and  he  is  God  :  all  that  is  holy  both 
in  heaven  and  upon  earth,  is  given  you  in  it;  and 
why  is  it  given  you,  but  to  communicate  grace,  and 
to  give  you  an  abhorrence  of  sin  ?  "  What  then 
"  will  become  of  us,  if,  after  having  eat  such  food., 
"  we  commit  such  crimes  ?  ()  think  what  it  is  to  com- 
"  municate  unworthily  ?  With  what  indignation  do  you 
«  reflect  on  Judas 9 who  betrayed  him;  on  those  thatcru- 
6i  cified  him  ?  Beware  then  that  you  also  be  not  guilty 
"  of  his  body  and  blood ;  they  indeed  committed  mur- 
"  der  upon  his  blessed  body  ;  and  you  perhaps  receive 
«  it  with  d,  polluted  soul !"  St.  Chrysostoiti,  Horn.  60.  ad 
pop.  Jhitioc.  If  you  are  guilty,  confess  and  repent  bit- 
terly. 

The  Holy  Eucharist,  a  Sacrifice. 

Q.  TS  the  Eucharist  a  sacrament  only  ?  A.  No ;  it 
JL  is  also  a  sacrifice.  Q.  What  is  a  sacrifice  ? 
Ji  It  is  an  offering  made  to  God,  as  an  acknowledg- 
ment of  his  being  the  supreme  Lord  and  God  of  all ; 
and  therefore  sacrifice  cannot  be  offered  to  any  crea- 
ture, either  in  heaven  or  upon  earth,  without  idolatry. 
Q.  Why  would  our  Saviour  have  the  Eucharist  offered  as 
a  sacrifice  ?  •#.  That  as  under  the  old  law  there  were 
sacrifices  to  prefigure  his  death  then  to  come,  this 
might  be  a  perpetual  representation  of  his  death  now 
past,  to  renew  the  memory,  and  impart  the  benefit  of  it 


216  The  Poor  Man's  Catechism:  Or, 

io  our  souls.  Q.  Is  it  available  to  the  dead  ?  JL.  It  isf 
for  as  we  are  all  in  the  same  communion,  though  in  a 
different  state,  we  all  partake  of  the  same  prayers  and 
sacrifice.  ^.  Why  are  there  so  many  ceremonies  used 
at  the  offering  of  this  sacrifice  ?  *#.  That  this  sacra- 
ment and  sacrifice,  which  is  the  most  holy  of  all,  may 
shine  with  greater  solemnity,  and  the  hidden  mysteries 
thereof  be  represented  to  our  eyes  by  those  outward  ce- 
remonies. 

INSTRUC.— -  What  is  commonly  called  Mass,  is  the 
eucharistical  sacrifice  of  the  body  and  blood  of  Christ, 
under  the  forms  of  bread  and  wine;  which  being  conse- 
crated separately,  represent  his  body  slain,  and  his  blood 
shed  on  the  cross-:  this  sacrifice  then,  or  the  Mass,  as 
to  the  substance,  was  ordained  by  Christ:  as  to  the  ma- 
ny prayers  and  ceremonies,  these  were  added  by  St.  Pe- 
ter, James,  Clement,  and  their  successors.  As  Mel- 
chisedeck  was  a  type  of  our  Saviour,  Heb.  vii.  so  his 
sacrifice  was  a  figure  of  this  :  for  Melchisedeck  offered 
bread  and  wine,  our  Saviour  offers  his  body  and  blood, 
under  the  forms  of  bread  and  wine ;  for  this  being  the 
thing  figured,  contains  more  than  that  which  was  only 
the  figure  and  shadow  of  it. 

There  are  several  sacrifices ;  as  a  contrite  heart  is  a 
sacrifice  to  God.  Prayer,  alms-deeds,  fasting,  and 
other  good  works  done  for  God,  are  said  to  be  sacrifices, 
but  this  is  only  in  a  metaphorical  and  spiritual  sense  : 
but  if  we  speaK  of  a  real  and  proper  sacrifice,  it  is  an 
offering  of  some  sensible  thing  to  God,  as  an  acknow- 
ledgment of  his  being  the  supreme  Lord  and  God  of  all. 
And  as  God  can  receive  due  honour  and  worship  from 
«nen,  only  through  his  Son  Jesus  Christ,  hence  the  sacri- 
fice, by  which  our  Saviour  offered  himself  on  the  cross, 
was  the  most  perfect  that  ever  was  offered  to  God,  from 
the  beginning  of  the  world,  whether  under  the  law  of  na- 
ture or  Moses:  they  were  only  types  and  figures  of  this 
sacrifice  to  come,  and  no  more  'than  as  shadows  to  the 
substance :  they  were  offered  by  the  hands  of  sinners, 
this  by  Christ  himself. 

The  sacrifice  we  now  offer  at  Mass  is  the  same  that 
Ohrist  offered  at  his  last  supper  $  nor  must  we  think  it  to 


The  Christian  Doctrine  explained. 

be  a  different  sacrifice  from  that  of  the  cross,  but  in  sub- 
stance the  same,  and  only  different  as  to  the  manner  of 
offering.  It  is  the  same  sacrifice  as  mentioned  in  the 
*#cte,  where  the  Apostles,  as  the  Greek  texthas  it,  were 
offering  sacrifice.  Acts  xiii.  2.  The  same  that  was  of- 
fered by  St.  Andrew  when  about  to  die :  he  said, "  I  of- 
#  fer  every  day  on  the  altar  an  immaculate  lamb,  whose 
"  flesh  indeed  is  eaten,  but  the  lamb  that  was  offered  re- 
"  mains  whole  and  entire."  It  is  the  same  that  was 
foretold  by  the  prophet  Jtfalachi :  From  the  rising  of 
the  sun  to  the  setting  there-)/,  my  name  shall  be  great 
among  the  Gentiles,  and  in  every  place  incense  shall  be 
offered  to  my  name,  and  a  pure  offering. 

As  by  this  sacrifice  we  are  rendered  capable  of  a  just 
and  due  adoration  of  God,  through  his  only  Son  Jesus 
Christ,  it  is  properly  said  to  be  a  sacrifice  of  adoration^ 
which  answers  to  the  Holocausts  of  the  old  law.  It  is 
also  a  propitiatory  sacrifice;  for  himself  said  of  it, 
This  is  my  body,  which  is  given  for  yon.  St-  Luke  xxii. 
19.  This  is  my  blood,  which  shall  be  shed  for  many,  for 
remission  of  sins  ;  and  in  this  regard  it  answers  to  the  sin 
offerings.  It  is  also  a  sacrifice  of  thanksgiving,  for 
the  word  Eucharist  means  thanksgiving :  and  it  is  a 
sacrifice  of  petition,  to  obtain  of  God  all  blessings,  spi- 
ritual and  temporal,  through  Jesus  Christ  our  sovereign 
Mediator;  anil  in  this  it  answers  and  fulfils  the  peace 
offering. 

This  sacrifice  is  available  not  only  to  the  living,  but 
also  to  the  dead,  who  died  in  our  Lord,  and  are 
detained  in  purgatory ;  because  all  that  are  in  the  com- 
munion of  God's  Church,  though  in  different  states, 
partake  of  the  same  prayers  and  sacrifice.  What  were 
those  prayers  and  sacrifices  the  Machabees  offered  up 
for  their  deceased  brethren,  but  a  type  of  the  divine 
mysteries  of  the  death  and  passion  of  Christ,  now  offer- 
ed for  our  deceased  friends  ?  And  this  was  done  in  the 
very  infancy  of  the  church,  as  the  ancient  liturgies, 
altars,  fathers,  and  councils  witness.  u  We  make  an- 
"  niversary  offerings  for  the  dead,"  says  Tertulian,  "  in 
"  the  prayers  which  the  priest  pours  forth  to  our  Lord 
"  at  the  altar,  the  recommendation  of  the  dead  hath  its 
19 


218  The  Poor  Man's  Catechism:  Qr^ 

"  place."  Says  St.  Jlugustin,  de  cum  pro  mort.  Him- 
self offered  the  sacrifice  of  the  body  and  blood  of 
Christ,  for  his  deceased  mother.  In  all  our  liturgies 
there  is  also  memory  made  at  Mass  of  the  saints  who 
are  in  heaven  ;  but  as  St.  Jlugustin  says,  "  We  make  not 
4;  mention  of  the  martyrs  at  our  Lord's  table,  as  we  do 
"  of  others  that  rest  in  peace,  that  is,  for  the  intent  to 
61  pray  for  them,  but  rather  that  they  may  pray  for  us." 
It  is  no  prejudice  to  the  people  that  the  Mass  is  said 
in  Latin  ;  because  the  Mass  is  the  Priest's  office,  not 
the  people's.  Under  the  Old  Testament  the  people 
were  not  so  much  as  present  in  the  holy  place  where 
the  priest  offered  sacrifice  for  all  the  congregation  of 
Israel,  but  were  praying  without  in  the  court  of  the 
temple,  at  the  time  of  incense,  and  the  priest  was  hid 
from  them  in  what  he  said  and  did  ;  but  as  all  knew  the 
nature,  the  end,  and  benefit  of  the  sacrifice  which  was 
offering  for  them,  and  joined  in  heart  with  the  priest; 
as  this  was  sufficient  then  to  partake  of  the  sacrifice  ; 
so  it  is  sufficient  now.  The  reasons  why  the  Liturgy 
or  Mass  is  in  Latin,  are,  1.  Because  the  church  of  Christ 
is  the  church  of  all  nations,  and  would  have  the  Liturgy 
in  that  language  which  is  in  all  nations  the  most  univer- 
sally known  aud  understood.  2.  The  church  was  ever  a 
lover  of  uniformity,  and  therefore  made  choice  of  that 
language,  in  which  our  way  of  worshipping  God  may  be 
in  all  countries  uniform  and  alike.  3.  All  the  vulgar 
languages  are  subject  to  changes  and  corruptions,  which 
the  Latin  and  Greek  are  not.  For  these  reasons  the 
church  has  judged  it  best  and  most  convenient,  to  retain 
the  Liturgy  in  the  same  language  in  which  it  has  been, 
ever  since  the  days  of  St.  Peter,  in  all  these  parts  of 
the  world  ;  though  it  is  very  certain  that  the  Latin, 
neither  in  his  time,  nor  in  any  time  since,  was  the  vul- 
gar tongue  of  all  countries  in  the  west,  no  more  than 
Greek  in  the  east.  Why  must  we,  in  a  point  of  disci- 
pline, pretend  to  be  wiser  than  the  apostles  ? 


GETHSEMANI  ABBEY, 
GETHSEMANI,  P.O.  KY, 


The  Christian  Doctrine  explained. 

SECT.  II. 

The  parts  of  the  Mass  expounded. 

INSTRUC.  nHHE  essential  part  of  this  sacrifice  is 
A  already  explained.  There  are  many 
other  prayers,  oblations,  and  ceremonies,  which  were 
added  by  the  apostles  and  some  of  their  successors,  as 
well  for  greater  solemnity  of  this  great  sacrament  and 
sacrifice,  as  to  move  devotion,  and  to  make  clear  the 
mystery  it  represents,  the  death  and  passion  of  Christ. 
For  wheresoever  you  cast  your  eyes,  it  puts  you  in 
mind  of  it  5  the  altar  with  its  ornaments,  and  the  cru- 
cifix thereon,  puts  you  in  mind  of  Mount  Calvary  and 
Christ  crucified  :  the  priest  in  his  robes  represents  him 
bound  with  cords  in  the  garden,  and  mocked  in  robes 
of  derision  at  the  court  of  Pilate  and  Herod  :  the  con- 
secration of  the  elements  separately  represents  his 
body  slain,  and  his  blood  shed :  the  silence  during  the 
canon,  signifies  his  crucifixion,  or  hanging  on  the  crossp 
which  amazed  and  silenced  all  nature  :  the  elevation  of 
the  host,  and  the  chalice,  to  be  seen  and  adored  by  the 
people,  represent  his  elevation  on  the  cross.  The  many 
crosses  that  are  made,  are  signs  of  his  passion,  and  the 
communion  is  a  token  of  his  expiring  on  the  cross,  and 
of  his  burial.  A  more  particular  account  of  all  the 
parts  of  the  Mass  is  as  follows  :  1.  The  priest  begins 
with  a  psalm  in  praise  of  God,  because  the  psalms  are 
a  collection  of  what  the  scriptures  say  in  praise  of  the 
divine  attributes.  2.  Then  follows  me  confession  of 
sin,  before  the  whole  court  of  heaven  ;  because  sin  of- 
fends God  and  all  heaven.  3.  Having  thus  humbly 
begged  pardon  for  sin,  we  proceed  to  Kyrie  Eteison9 
Greek  words,  that  signify,  Lord,  have  mercy  on  us,  nine 
times  repeated  ;  thrice  to  God  the  father ;  thrice  to  God 
the  son  $  and  thrice  to  God  the  Holy  Ghost.  4.  Then 
we  say  with  the  angels,  who  came  from  heaven  to  sing 
at  our  saviour's  birth  Glory  be  to  God  on  high,  and 
peace  to  men,  of  good  will  on  earth,  <§*c.  This  is  to  put 
us  in  mind  of  the  glory  we  hope  for  at  the  end  of  this 


220         The  Poor  Marts  Catechism  :  Or, 

life,  which  is  the  end  of  our  prayers  and  sacrifice.  5, 
Next  follows  the  prayer  or  collect  for  the  day,  in  which 
the  priest  prays  for  all  the  people  :  to  this  is  *  joined  the 
lesson,  taken  from  the  writings  either  of  the  prophets  or 
the  apostles ;  because  our  instruction  was  first  begun  by 
the  doctrine  of  the  prophets  and  apostles  :  the  lesson  is 
followed  by  t\\Q  gradual^  which  signifies  our  progress  in 
a  spiritual  life  ;  the  choir  singing  at  the  end  of  it,  either 
#n  Alleluia,  which  expresses  spiritual  joy,  er  a  Tract, 
which  expresses  spiritual  sorrow;  these  being  affections 
which  ought  to  be  the  ePrect  of  the  foregoing  doctrine.— 
But  because  Christ  is  the  truth  incarnate,  by  whom  both 
prophets  and  apostles,  priests  and  people,  are  instructed 
to  perreciimi,  some  passage  of  his  gospel  is  next  read  ; 
and  after  it  the  Nicene  creed,  to  shew  that  with  faith  we 
assent  to  the  doctrine  of  Christ ;  and  therefore  this 
creed  is  said  at  Mass,  on  all  the  festivals  of  our  Saviour, 
and  on  those  of  the  blessed  virgin  Mary,  the  apostles 
and  doctors  of  the  church,  who  were  chiefly  instrumen- 
tal in  founding  this  faith.  So  far  is  the  preparation  to 
the  sacrifice,  and  was  anciently  called  the  Mass  of  the 
Catechumens,  because  they  were  permitted  to  be  present 
at  it  thus  far,  before  they  were  baptized.  The  people 
being  thus  prepared,  then  follow  the  offering,  the  con- 
secration, and  the  receiving.  The  offering  consists  of 
oblations  and  prayers  of  the  priest  to  God,  that  it  may 
be  acceptable  for  the  people,  who,  by  singing  and  music, 
express  the  joy  with  which  they  make  this  offering  to 
him.  The  consecration  is  introduced  with  a  preface,  in 
which  the  priest  excites  the  people  to  lift  up  their  hearts 
towards  God,  and  devoutly  to  join  with  the  angels  in 
heaven,  to  praise  the  divinity  of  Christ,  together  with 
the  father  and  the  holy  ghost,  saying  thrice,  holy,  holy, 
holy ;  also  to  praise  his  humanity,  saying  with  the  chil- 
dren in  the  temple,  Hosannah  to  the  son  of  David,  bles- 
sed is  he  that  cometh  in  the  name  of  our  Lord.  After 
this  begins  the  canon,  in  which  the  priest,  in  silence, 
makes  memory  for  those  for  whom  this  sacrifice  is  offer- 
ed ;  as  for  the  Catholick  church,  for  the  higher  powers 
in  the  state,  1.  Tim.  ii,  for  particular  friends,  and  for 
all  who  are  present  with  devotion,  This  is  followed  by 


The  Christian  Doctrine  explained. 

a  commemoration  of  the  saints,  begging  of  God  that 
their  merits  and  intercession  may  be  available  with  him, 
to  grant  us  grace  and  protection  ;  and  the  priest  ends 
his  petition  with  a  prayer,  that  the  sacrifice  he  then  of- 
fers may  prevent  the  damnation,  and  may  be  to  the  eter- 
nal salvation  of  those  for  whom  it  is  offered.  Then 
follows  the  consecration,  which  is  done  in  the  very  words 
of  our  saviour,  pronounced  at  the  last  supper,  and  this 
is  the  essence  of  the  sacrifice.  After  consecration,  the 
priest  excuses  his  presumption,  for  daring  to  do  so  di- 
vine an  action,  alleging  the  command  of  Christ  for  it  ; 
and  then  prays  that  this  sacrifice,  being  offered  with  the 
devotion  of  Mel,  Abraham  and  Melchisedeck,  may  be 
available  to  the  offerers,  in  like  manner  as  theirs.*— 
He  prays  again,  that  this  sacrifice  and  sacrament  may 
profit  not  only  those  who  actually  eat  and  partake 
thereof,  but  also  the  dead,  who  cannot  eat  of  it ;  and 
in  the  last  place  for  himself,  that  God  would  vouchsafe, 
to  grant  him,  though  a  sinner,  some  part  among  the 
apostles,  saints,  and  martyrs,  through  the  multitude 
of  his  mercies,  saying,  Nobis  quoque  peccatoribus,  To  us 
also  sinners,  &c.  Now  approaches  the  communion,  or 
receiving;  for  which  the  people  are  prepared.  1.  By 
that  prayer,  which  is  the  common  prayer  of  the  faith- 
ful, the  Lord's  prayer ;  in  which  they  beg  for  their  dai- 
ly bread,  the  holy  Eucharist  ;  as  also  by  a  prayer  of  the 
priest  for  them,  that  they  may  be  delivered  from  all 
evil,  past,  present,  and  to  come.  And  because  those 
who  receive  this  sacrament  must  be  in  peace  with  all 
the  world,  next  follows  the  JUgnus  Dei,  with  a  prayer 
for  peace,  that  so  all  may  receive  with  pure  hearts. 
The  communion  being  over,  the  whole  ends  with  a 
thanksgiving;  the  people  express  their  joy  by  singing 
after  it,  while  the  priest  devoutly  gives  thanks  for  him- 
self and  them ;  in  like  manner  as  our  Saviour,  after 
his  last  supper,  said  a  hymn  with  his  disciples  before 
he  proceeded  to  Mount  Olivet. 

EXHOR. — If  ever  you  are  called  to  praise  and  glorify 

God,  0  Christian,  it  is  in  this  divine  mystery,  wherein 

the  Son  of  God  makes  himself  both  priest  and  victim, 

interceding  in  your  behalf,  interposing  between  God's 

19* 


The  Poor  Man's  Catechism :  Or, 

anger  and  your  sins,  and  offering  himself  still  a  sacri- 
fice, not  indeed  by  putting  himself  in  a  state  of  death 
again,  which  is  impossible,  but  by  being  really  present 
in  a  mystery  that  represents  his  death,  and  so  offering 
himself  to  obtain  all  things  for  you.  O  what  were  those 
sacrifices  of  the  old  law,  to  this  divine  sacrifice  of  the 
new  ?  They  were  but  types  and  figures  of  this;  this 
accomplishes  all  that  they  prefigured  and  represented 
of  him :  O  how  great,  how  many  are  the  blessings  of 
this  divine  Holocaust !  To  reap  the  benefits  thereof, 
never  fail  one  day  to  be  present,  when  occasion  offers, 
but  particularly  on  days  consecrated  to  God  ;  no  duty 
is  more  acceptable  to  him,  or  advantageous  to  you.— 
Present  yourself  with  all  decency  before  it,  and  shew 
that  you  truly  believe  in  it,  by  your  great  attention,  re- 
verence and  devotion.  O  forget  not  what  it  is,  and  what 
it  represents  to  you  ;  it  is  the  offering  of  the  body  and 
blood  of  Christ  under  the  forms  of  bread  and  wine  ;  it 
represents  to  you  the  passion  and  death  of  Christ.  Join 
with  the  priest  in  every  part  of  it :  at  the  Memento's 
pray  for  your  living  and  deceased  friends.  Make  it  a 
sacrifice  of  adoration  to  God,  by  adoring  him  profound- 
ly during  the  offering  of  it.  Make  it  a  sacrifice  of 
thanksgiving  for  all  the  blessings  you  have  received, 
even  for  the  least,  from  your  creation  to  the  present 
blessing  you  enjoy.  Make  it  a  sacrifice  of  propitiation 
for  the  sins  of  your  life  past,  by  begging  for  mercy. 
Make  it  a  sacrifice  of  petition  for  all  necessities  of  soul 
arid  body.  Pray  for  that  virtue  you  want  most,  and 
that  you  may  overcome  that  vice  you  are  most  inclined 
to.  O  what  can  the  Father  refuse,  when  all  this  is  per- 
formed through  his  Son  Jesus  Christ,  in  whom  he  is  well 
pleased  5  who  is  our  living  sacrifice,  as  in  heaven  so- 
•n  earth,  ever  living  to  intercede  for  us.  Heb.  vii.  25. 

Of  the  Sacrament  of  Penance. 

Q.     XT  THAT  is  penance  ?     «#.  It  is  a  sacrament  by 

VV     which  the  sins  we  commit  after  baptism  are 

forgiven.     Q.  Who  ordained  it  ?     *#.  Christ  our  Lord. 

Q.  What  is  the  matter  of  it  ?    »#.  The  sins  of  the  peni- 


The  Christian  Doctrine  explained.          223, 

tent,  accompanied  with  contrition,  confession,  and  satis- 
faction.  Q.  What  is  the  form  of  it  ?  *fl.  These  words; 
I  absolve  theefrom  thy  sins,  in  the  name  of  the  Father y 
and  of  th->  Son,  and  of  the  Holy  Ghost.  ^.  What  are 
the  effects  of  it,?  A.  It  remits  sin,  reconciles  us  to 
God,  and  restores  or  increases  grace.  ^.  Who  is  the 
minister  of  it  ?  Jl.  The  priest,  to  whom  we  confess. 
Q.  When  must  we  apply  for  it  ?  J.  As  often  as  we 
fall  into  mortal  sin. 

INSTRUC. — The  sacrament  of  penance  is  the  fourth 
necessary  means  to  promote  salvation,  corresponding 
to  the  fourth  necessity  of  nature  ;  that  as  we  have  re- 
medies when  sick  or  wounded  to  cure  us,  and  restore 
our  healrh  to  its  perfect  state  ^  so  we  have  this  sacra- 
ment to  cure  the  diseases  and  wounds  that  sin  has  made 
in  our  souls.  So  excellent,  sq  powerful,  and  accepta- 
ble with  God  is  this  sacrament,  that  when  fasting,  pray- 
er, and  alms-deeds,  cannot  obtain  remission,  a  contrite 
and  humble  heart,  joined  to  this  sacrament,  he  will  ne- 
ver despise.  i 

The  sacrament  of  penance  is  then  the  remedy  God 
himself  has  ordained  for  sin  ;  and  as  baptism  is  neces- 
sary to  take  away  original  sin,  this  is  necessary  to  be 
applied  to  our  souls,  to  take  away  the  sins  we  commit 
after  baptism.  They  were  both  instituted  and  given  by 
the  same  almighty  power  and  authority  :  as  Christ  said 
of  one,  Go  teach  all  nations,  baptizing  hem,  fyc.  Matt, 
ult.  so  of  the  other,  Whose  sins  you  forgive,  they  ar& 
forgiven  unto  them,  and  ivhose  sins  you  retain,  they  are 
retained.  St.  John  xx.  Hence  it  is  plain,  that  our  sins 
must  be  remitted  by  the  sacramental  absolution  of  the 
priest,  and  whose  sins  are  not  so  forgiven,  are  not  for- 
given at  all.  It  was  necessary  the  church  should  have 
from  God  the  sacrament  of  penance,  and  in  it  the  pow- 
er of  forgiving  sins,  as  well  as  the  sacrament  of  bap- 
tism ;  for  why  have  we  baptism,  but  because  being  all 
born  in  original  sin,  we  have  need  of  a  sacrament  of 
divine  institution,  to  deliver  us  out  of  the  power  of  the. 
Devil,  and  remit  all  sin  :  and  is  it  not  plain,  that  after 
baptism,  people  fall  into  sin  again,  sometimes  into  great- 
er sins  than  before  £  After  baptism  then  there  is  as 


224  The  Poor  Man's  Catechism  :  9r, 

much  need  as  ever  of  a  sacrament  to  restore  us  to  the 
favour  of  God,  and  rescue  us  again  out  of  the  slavery 
of  the  Devil ;  and  this  can  be  no  other  than  the  sacra- 
ment of  penance.  It  is  in  vain  to  allege,  that  after 
baptism,  when  we  are  come  to  years  of  discretion,  we 
may  obtain  pardon  of  our  sins  without  any  sacrament 
at  all,  by  faith,  by  confessing  our  sins  to  God,  and  by 
inward  sorrow  and  contrition ;  for  in  like  manner  the 
Jews  and  Heathens*  Quakers  and  others,  may  say,  that 
when  they  are  come  to  maturity  of  age  and  judgment, 
they  may  have  remission  of  sins,  and  be  saved  without 
baptism,  by  faith,  inward  sorrow  and  contrition  :  yet 
our  Saviour  says,  Unless  one  be  re -born  of  water  and 
the  Holy  Ghost,  he  cannot  enter  into  the  kingdom  of 
God ;  in  like  manner  he  says,  of  the  sacrament  of 
penance ;  Whose  sins  ye  remit,  they  are  remitted  unto 
them,  and  whose  sins  ye  retain*  they  are  retained.  And 
can  any  thing  be  plainer  than  that  the  sins  of  those  who 
do  not  apply  to  the  sacrament  of  penance,  are  retain- 
ed ?  Penance  then  is  our  only  refuge,  the  only  plank 
to  save  us,  after  we  have  made  a  shipwreck  of  our  con- 
science by  sin ;  and  it  is  as  necessary  to  be  applied  to 
our  souls,  after  any  mortal  sin  committed,  as  baptism 
is  to  take  away  original  sin.  Baptism  can  be  applied 
but  once,  but  this  as  often  as  we  fall  into  sin  5  we  must 
then  have  recourse  to  it,  or  we  are  lost  for  ever  ;  of 
which  it  is  said,  Unless  you  do  penance,  you  shall  all 
perish  tegether.  St.  Luke  xiii.  3,  5. 

Mortal  sin  is  the  chief  matter  of  penance,  and  venial 
sin  is  sufficient  matter;  but  venial  sins  may  be  remitted 
without  this  sacrament,  by  acts  of  contrition,  the  Lord's 
prayer,  &c.  The  form  is  the  absolution  given  by  the 
priest,  I  absolve  theefrom  thy  sins,  in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 

This  cannot  be  done  by  any  but  a  priest  rightly  or- 
dained and  commissioned  ;  for  to  them  Christ  left  this 
power.  Yet  we  must  not  imagine  that  our  sins  are  so 
forgiven  by  the  priest,  as  not  tabe  forgiven  by  God  \ 
for  though  it  is  true,  and  our  Saviour  himself  lias  said 
of  the  priests,  Whose  sins  you  forgive,  they  are  forgi- 
ven j  yet  they  are  only  ministers  and  instruments  of 


The  Christian  Doctrine,  explained. 

this  forgiveness :  it  is  God  himself  that  principally 
forgives  and  absolves  by  their  absolution  ;  as  it  is  God 
that  principalltf  baptizes  ;  for  he  it  is  that  gives  the  inte- 
rior effect,  which  is  grace,  of  all  the  sacraments  of  the 
new  law.  God  gives  power  to  priest,  as  kings  give  to 
judges.  Judges  represent  the  person  of  the  king  ;  the 
priest  the  person  of  Christ;  Jesus  must  he  informed,  and 
so  must  priests  ;  judges  give  sentence,  and  their  sen- 
tence is  ratified  by  the  king;  the  priest  gives  sentence, 
and  that  is  ratified  in  heaven  :  he  that  contemns  the  au- 
thority of  the  judge,  contemns  the  authority  of  the  king; 
so  he  that  contemns  the  authority  of  priests,  contemns 
the  authority  of  God,  who  has  set  them  in  his  own  place, 
to  loose  or  bind ;  so  nevertheless  that  their  sentence  must 
be  ratified  by  him. 

So  great  is  the  virtue  of  this  sacrament,  that  it  remits 
all  sin,  without  exception  of  any,  to  the  true  penitent :  it 
restores  us  to  the  grace  of  Goil,  which  we  had  lost  by 
sin ;  joins  us  with  him  in  the  greatest  friendship  ;  and 
after  this  reconciliation,  it  gives  the  greatest  peace  and 
tranquillity  of  conscience,  with  all  spiritual  delight.  It 
raises  sinners  unto  honour  again  with  God  ;  as  the  prodi- 
gal son  was  restored  at  his  return  to  the  same  honours  ill 
his  father's  house  as  before,  and  had  the  first  stole  put  on 
again,  and  a  ring  upon  his  finger.  ^Nay,  sometimes  they 
rise  in  greater  grace  and  favour  than  that  from  whence 
they  fell:  the  reason  is,  because  in  the  justification  of  a 
sinner,  grace  is  infused  in  proportion  to  the  favour  with 
which  he  repents  :  and  sometimes  it  happens  that  great 
sinners  being  more  struck  with  horror  of  their  sins,  the 
more  sensible  of  the  immense  mercy  of  God  to  them* 
they  return  with  a  greater  love  of  God,  than  that  from, 
whence  they  fell ;  according  to  that  saying  of  our  Sa- 
viour, He  to  whom  less  is  forgiven,  loveth  less.  St,  Luke 
vii.  So  it  happened  to  St.  Mary  Magdalen ;  she  was 
raised  to  greater  favour  with  Christ,  by  her  repentance, 
than  ever  she  had  been  in  the  days  of  her  innocence  be- 
fore her  fall :  and  if  you  do  as  Magdalen  did,  he  will  do 
the  same  by  you  as  he  did  by  Magdalen. 

EXHOR. — Behold,  O  Christian,  in  this  sacrament  of 
penance,  the -great  mercy  of  God  to  sinners,  w  ha  remains 


The  Poor  Man's  Catechism  :  Or, 

their  good  and  merciful  friend  even  after  that  by  sin  they 
have  made  themselves  his  enemies,  and  deserving  of  his 
vengeance  :  he  provides  them  with  means  to  repair  their 
loss,  and  to  regain  his  favour  5  he  does  not,  as  he  did 
Mam,  immediately  exclude  us  paradise  ;  nor  as  Lucifer 
and  his,  condemn  us  strait  to  hell-fire  ;  but  calls  upon  us 
immediately  after  sin  committed  to  repent,  that  our  sins 
may  be  blotted  out.  Acts  ii.  38.  Nay,  he  even  presses  us 
to  penance  :  he  withdraws  his  justice  out  of  sight,  that 
he  may  win  us  with  the  sight  of  his  mercy  :  this  is  his 
voice  to  the  most  hardened  and  inveterate  sinner  ;  Be 
converted  from  all  your  iniquities,  and  do  penance,  and 
sin  shall  not  be  ruin  to  you-  Ezech.  xviii.  30.  He  has 
further  assured  us,  that  an  humble  and  contrite  heart  he 
will  never  despise.  O  ingratitude  of  sinful  man,  under 
this  excess  of  clemency  !  What  !  to  be  still  wicked, 
when  God  is  so  good  to  you  !  To  persist  in  wilful  sin, 
which  God  is  so  patient  and  ready  to  pardon  !  To  fly  in 
God's  face  even  while  he  offers  mercy  !  This  has  been 
too  often  your  case  :  be  ashamed  of  your  past  provoca- 
tions, and  now,  at  least,  as  you  hear  his  voice  once  again, 
harden  not  your  hearts  :  take  at  length  a  vigorous  reso- 
lution to  return  with  the  prodigal,  saying  with  him,  I 
will  rise  up,  and  return  to  my  father.  1  will  rise  up 
from  this  miserable  condition  in  which  I  live,  and  return 
back  to  God,  and  to  the  way  of  salvation.  O  take  this 
warning,  this  admonition  of  St.  Peter,  before  it  be  too 
late  ;  repent  that  your  sins  may  be  blotted  out  :  this  is  said 
to  all  of  us  to-day,  I  know  not  whether  it  will  be  said  to 
us  to-morrow  5  time  uncertain,  life  Inconstant  I 


SECT.  II. 

Of  the  parts  of  Penance. 

OW  many  parts  has  penance,  as  it  concerns 
L  the  penitent  ?  %#.  Three  ;  contrition,  confes- 
sion, and  satisfaction.  (£.  What  is  contrition  ?  .#.  It 
is  a  hearty  sorrow  and  detestation  of  our  sins,  with  a  re- 
solution to  sin  no  more,  Council  of  Trent.  ({.  What  is 
confession  ?  «i.  A  full  and  sincere  declaration  of  all 


T  T 
JL  JL 


The  Christian  Doctrine  explained.         227" 

«ur  sins  to  a  priest.  Q.  What  is  satisfaction  ?  A.  A 
faithful  performance  of  the  prayers  and  good  works  en- 
joined us  by  the  priest  to  whom  we  confess. 

INSTRUC. — These  are  the  three  parts  that  complete 
the  sacrament  of  penance  on  our  part;  contrition  of 
heart,  confession  of  mouth,  satisfaction  in  works  ;  and 
must  be  done  to  obtain  a  full  and  perfect  remission  of 
our  sins,  by  the  assistance  of  this  sacrament.  Those 
who  knowingly  sin  after  baptism,  are  not  received  into 
favour  again  upon  such  easy  terms,  as  those  who  sinned 
through  ignorance,  or  even  otherwise,  before  their  bap- 
tism ;  and  therefore  besides  inward  sorrow  and  contri- 
tion, God  requires  them  to  undergo  the  humiliation 
of  confession,  and  the  pain  of  satisfaction ;  and  thus  both 
body  and  soul  must  concur  to  obtain  a  divine  pardon, 
Council  of  Trent,  Sess.  14.  c.  8. 

Contrition  is  a  hearty  sorrow  and  detestation  of  our 
sins,  with  a  resolution  or  will  to  sin  no  more.  Of  this 
the  pure  love  of  God  is  the  best  and  chiefest  motive  5  for 
contrition,  by  the  love  of  God,  sometimes  becomes  so 
perfect,  as  to  reconcile  man  to  God,  before  the  sacrament 
of  penance  is  received  ;  yet  even  in  this  case,  his  recon- 
ciliation is  not  be  imputed  to  contrition  alone,  indepen- 
dently of  a  desire  to  have  the  sacrament ;  because  this 
desire  must  be  included  in  that  perfect  contrition,  Coun- 
cil of  Trent,  Sess.  14.  c.  4.  This  pure  act  of  contrition 
was  in  David,  Peter,  Mary  Magdtden,  and  other  scrip- 
ture penitents  :  this  ail  do  well  to  aim  at.  before  they 
do  confess.  But  because  nature  is  so  weak,  and  perfect 
contrition  is  a  singular  grace  of  God,  which  few  attain 
to  ;  hence  attrition,  or  imperfect  contrition,  that  is  con- 
trition less  perfect,  disposeth  a  sinner  to  receive  grace 
and  remission  of  sins,  with  the  sacrament.  Coun.  Trent. 
This  is  sometimes  called  IMPERFECT  CONTRITION,  be- 
cause though  it  is  true  contrition,  and  has  a  great  deal  of 
perfection  in  it,  yet  it  is  not  quite  so  perfect,  as  in  St. 
Mary  Magdalen  and  others,  to  justify  the  sinner  before 
the  sacrament.  This  attrition,  or  imperfect  contrition, 
is  no  natural  sorrow,  but  supernatural  5  it  is  a  gift  of 
God  and  impulse  of  the  Holy  Ghost,  arising  and  proceed- 
ing from  the  consideration  of  the  foulness  of  sin,  and  the 


228  The  Poor  Marts  Catechism  :  Or, 

fear  of  hell  and  punishment ;  it  must  also  include  a  reso- 
lution to  sin  no  more.  Hopes  of  pardon  from  the  mercy 
of  God  through  Christ,  a  hatred  of  sin,  and  a  resolution 
to  confess  and  satisfy.  Coun.  Trent.  This  being  a  gift  of 
the  Holy  Ghost,  can  hardly  be  conceived  to  be  without 
some  love  of  God. 

Contrition,  as  here  described,  is  so  essential  to  for- 
giveness, that  we  cannot  conceive  impossible  for  God  to 
pardon  without  it.  There  are  cases  in  which  one  may 
be  saved  without  confession,  or  even  absolution,  as  when 
there  is  no  opportunity  of  a  priest  5  or  without  satisfac- 
tion, as  when  a  person  is  dying;  but  in  no  case  can  a  sin- 
ner be  pardoned  and  saved  without  repentance.  This 
ought  to  make  every  one  greatly  solicitous  to  procure 
this  holy  disposition ;  and  how  can  it  be  procured  better, 
than  by  applying  our  mind  to  those  considerations  from 
whence  it  arises  ;  of  the  eternal  damages,  and  infinite 
loss  we  incur  by  sin ;  the  miseries  it  brings  upon  the 
soul,  the  guilt  of  hell's  torments,  with  the  loss  of  God, 
and  eternal  happiness,  &c.  Arid  since  it  is  a  gift  of 
God,  and  impulse  of  the  Holy  Ghost,  we  must,  above  all, 
pray  heartily'for  it  5  that  God  would  give  us  an  humble 
and  contrite  heart,  and  renew  a  right  spirit  in  our 
bowels  5  by  humble  prayer  any  grace  may  be  obtained. 

The  second  part  of  penance  is  confession.  It  is  of  di- 
vine institution,  and  necessary  to  the  remission  of  sins  : 
for  when  our  Saviour  said  to  the  Apostles,  Whose  sins 
you  remit,  they  are  remitted  unto  them  ;  and  whose  sins 
you  retain,  they  are  retained :  by  these  words  he  made  all 
sinners  subject  to  the  power  of  binding  and  absolving 
here  given  to  the  priests,  which  evidently  includes  con- 
fession ;  because  without  that,  they  cannot  know  what 
sins  are  to  be  forgiven,  and  what  to  be  retained  ;  when 
to  absolve,  and  when  to  with-hold  their  absolution.  Con- 
fession was  practised  in  the  time  of  the  Apostles  ;  Con- 
fess your  sins  to  one  another.  St.  James  v.  16.  Many  of 
them  that  believed,  came  confessing  and  declaring  their 
deeds.  Acts  xviii.  19.  St.  Jlugustin  proves  the  necessity 
of  it  strongly :  «  Let  no  one  say  1  do  penance  privately 
«  with  God,  who  knows  my  sins  :  for  then  in  vain  was  it 
<{said,  Whose  sins  you/orgive,they  are  forgiven.  Were 


The  Christian  Doctrine  explained.          229 

*  then  the  keys  given  in  vain  to  the  church  of  God  ? 
"  We  frustrate  the  gospel,  and  words  of  Christ  ?"  Pri- 
vate sacramental  confession  then  the  church  has  used 
from  the  beginning,  and  was  ever  commended  by  the 
most  ancient  and  holy  fathers  of  the  church,  all  agree- 
ing in  this  point.  Coun.  Trent.  Sess.  14.  c.  5. 

Confession  must  be  full,  without  concealing  any  mor- 
tal sin.  It  must  be  true  and  plain,  without  seeking  to 
lessen  or  excuse  our  sins.  By  wilfully  concealing  one 
mortal  sin,  we  bring  on  ourselves  many  evils ;  it  is  a  sin 
of  sacrilege,  by  lying  to  God,  as  did  Ananias  and  Sa- 
phira:  it  renders  our  confession  fruitless  5  it  binds  us 
to  confess  all  over  again  ;  it  puts  a  stop  to  the  mercy  oi 
God  :  He  that  hideth  his  wicked  deeds  shall  not  be  direc- 
ted ;  but  he  that  shall  forsake  them,  shall  obtain  mercy. 
Prov.  xxviii.  13.  To  prevent  this,  only  reflect,  that  if 
man  does  not,  at  least  God  does,  know  all  the  secrets 
of  your  conscience,  and  will  reveal  them  at  the  last  day, 
if  they  are  not  confessed  now,  to  your  great  confusion  ; 
but  if  "they  are  confessed  now,  and  forgiven,  they  will 
never  more  rise  up  in  judgment.  As  to  those  sins  which 
do  not  occur  after  a  diligent  examine,  they  are  supposed 
to  be  included  in  our  confession  which  we  make :  tor 
which,  nevertheless,  every  one  ought  to  beg  pardon, 
saying,  From  my  hidden  sins  cleanse  me,  O  Lord  ;  which 
must  also  be  confessed  when  remembered.  Coun.  Trent. 

The  third  part  of  penance  is  satisfaction  ;  which  is 
a  faithful  performance  of  the  penance  enjoined  by  the* 
priest  to  whom  we  confess  :  whether  as  to  the  restitu- 
tion to  be  made  to  our  neighbour,  or  prayers,  alms-deeds 
or  fasting,  to  make  some  reparation  by  these  eminent 
good  works,  for  the  injury  we  have  done  to  God's  ho- 
soiir.  Of  this  it  is  said,  Do  worthy  fruits  of  penance  : 
do  works  worthy  of  penance :  and  it  was  what  St.  Paul 
enjoined  the  incestuous  Corinthian.  1  Cor.  v.  3.  Hence 
the  priests  of  the  church  did  never  reconcile  sinners  to 
God,  without  enjoining  penances  to  those  who  had  con- 
fessed, greater  or  lesser  in  proportion  to  their  sins;  as 
may  be  seen  in  the  penitential  canons,  made  in  the  an- 
cient councils  of  the  church,  to  regulate  such  penances. 
The  necessity  of  satisfaction  is  founded  on  this  truth  5 

20 


230  The  Poor  Marts  Catechism  :  Or, 

that  after  God  has  forgiven  our  sin?  so  far  as  to  release 
us  from  the  eternal  punishment,  he  still  requires  that  we 
should  do  penance  for  it  in  this  world  :  and  this  is  what 
all  holy  penitents  ever  did  as  the  means  to  prevent  hea- 
vier judgments.  As  in  the  first  place  we  read  of  king 
David,  that  after  his  sin  was  forgiven,  he  was  condemned 
to  -undergo  some  temporal  punishment ;,  and  the  same 
we  read  of  Manasses :  the  Ninivites  in  like  manner  did 
penance  in  sackcloth,  with  fasting  and  humble  prayer  : 
and  Christ  our  Lord  in  the  gospel  declares,  that  they 
will  rise  up  in  judgment  against  those  who  do  not  do 
penance  after  their  example.  There  are  good  reasons 
for  it :  1.  P?ecause  if  you  fall,  after  having  been  once 
pardoned  in  baptism,  you  ought  not  to  be  forgiven  upon 
such  easy  terms.  2.  If  we  were  to  be  so  easily  recon- 
ciled to  God,  after  great  crimes,  without  penance,  we 
should  be  apt  to  make  slight  of  them.  3.  These  pe- 
nances, as  they  deter  us  from  sin,  are  also  the  proper 
cure  for  vicious  habits,  which  are  seldom  cured,  but  by 
practising  acts  of  the  contrary  virtues.  If  it  be  said, 
that  Christ  has  fully  satisfied  for  all,  and  therefore  there 
is  no  more  penance  to  be  done  :  to  this  may  be  answer- 
ed, that  our  Saviour  suffered,  not  to  exempt  us  from 
suffering,  but  that  we  might  follow  his  steps,  as  the 
scripture  positively  says,  That  we  might  fulfil  what  is 
wanting  to  the  passion  of  Christ.  Col.  i.  24.  Nothing; 
is  wanting  on  his  part,  but  on  our  part :  so  he  did  good 
works  for  us,  as  well  as  satisfy  For  us  ;  but  must  we 
therefore  do  no  good  works  for  ourselves  ?  But  do  not 
divines  all  teach  that  no  person  but  Christ  could  satisfy 
for  sin  ?  How  then  can  we  satisfy  ?  The  answer  is,  that 
all  our  good  works  are  meritorious  with  God  only 
through  him;  in  him  we  live,  through  him  we  merit, 
through  him  we  satisfy. 

EXHOR. — Since  the  mercy  of  God  is  so  great,  O  Chris- 
tian, and  our  sins  so  frequent  and  many,  neglect  not  to 
make  use  of  those  means  he  has  ordained  to  the  cancel- 
ling your  debt  in  time,  which  will  otherwise  prove  eter- 
nal. As  these  three  parts  concern  the  penitent,  see 
how  you  are  to  dispose  yourself,  and  to  render  them  ef- 
fectual to  vour  soul. 


The  Christian  Doctrine  explained. 

The  first  thing  you  have  to  do  is  to  pray  heartily  for 
grace  and  light  to  do  this  great  work  well :  that  God 
would  give  you  a  true  light  to  know  your  sins  and  con- 
fess them  plainly.  Then  examine  your  conscience  with  as 
much  ca/e  as  you  would  do  in  a  matter  of  moment; 
thinking  of  those  passions  and  failings  that  you  are  most 
subject  to  ;  reflecting  on  those  places  and  company  you 
have  most  frequented  ;  looking  into  your  state  of  life, 
and  duties  of  it.  In  a  word,  consider  wherein  you 
have  offended  God,  or  wronged  your  neighbour,  wheth- 
er in  thought,  word,  or  deed,  and  how  far  you  have  been- 
the  occasion  of  another's  sins.  O  better  is  it  now  to  ex- 
amine and  judge  yourself  here,  than  to  be  examined  and 
judged  at  the  last  day:  terrible  are,  and  will  be  then, 
the  judgments  of  God"!  After  this  examin  you  must  make 
acts  of  contrition,  which  must  proceed  from  your  heart : 
you  must  have  a  sorrow  and  detestation  for  your  sins 
past,  and  a  will  or  firm  purpose  to  sin  no  more;  without 
this  you  can  never  be  forgiven,  neither  in  this  world  nor 
the  next.  O  let  not  only  the  shame  of  sin,  or  only  the 
fear  of  hell,  but  chiefly  the  pure  love  of  God,  be  the  mo- 
tive of  your  sorrow  and  repentance.  Never  fail  to 
make  some  of  these  acts  of  contrition  before  you  con- 
fess, as  well  for  all  the  sins  you  remember,  as  for  all 
others  God  knows  you  to  be  guilty  of  in  his  sight. — 
Thus  prepared,  confess  your  sins  to  the  priest,  as  if  you 
were  confessing  them  to  God;  with  the  same  sincerity 
as  you  would  desire  to  do  it  at  the  hour  of  death,  or  the 
day  of  judgment.  Confess  fully  all  mortal  sins,  and 
the  number  of  them,  with  the  circumstances  that  alter 
the  nature  of  the  sin.  Confess  humbly,  without  excu- 
sing yourself,  or  laying  the  fault  on  others.  Confess  clear  ^ 
ly,  that  the  priest  may  be  a  better  judge  of  your  spiri- 
tual leprosy,  and  give  absolution  effectually.  Take  the 
instruction,  the  admonition  then  given,  and  the  penance 
enjoined,  as  from  the  mouth  and  hand  of  God.  What, 
you  forget  merely  through  a  defect  of  memory,  will  not 
hinder  the  effect  of  absolution  ;  but  if  knowingly,  or  out 
of  shame  you  omit  one  mortal  sin,  you  only  add  to  your 
confusion,  and  can  expect  no  pardon.  Having  made  a 
full  and  entire  confession,  at  the  words  of  absolution 


332  The  Poor  Marts  Catechism  :  Or, 

renew  your  sorrow,  and  raise  up  your  heart  to  the  mer- 
cy of  God;  take  these  words  as  from  God,  with  the 
greatest  gratitude,  joy  and  comfort,  I  absolve  you  from 
your  sins,  &{c.  as  if  Christ  pronounced  them:  think  at 
the  same  time  you  hear  him  saying,  Depart,  and  sin  no 
more,  lest  some  worse  thing  befal  you.  After  confession, 
he  careful  to  perform  the  penitential  works,  enjoined  $ 
defer  it  not,  but  with  speed  do  worthy  fruits  of  penance. 
O  what  is  the  most  severe,  to  what  your  sins  most  de- 
serve ?  What  to  those  enjoined  in  the  primitive  church? 
What  to  the  torments  of  hell  or  purgatory  ?  Embrace 
then  cheerfully  this  momentary  satisfaction,  that  you 
may  escape  an  eternal  one.  —  Those  who  do  penance  af- 
ter this  manner  may  obtain  an  entire  remission  of  all 
their  sins,  by  the  sacrament  of  penance  :  never  doubt 
it  ;  the  power  of  Christ  is  infinite,  and  in  an  instant  he 
ran  cure  both  soul  and  body. 


T 
JL 


SECT.  III. 

Of  Indulgences. 

S  there  a  power  left  by  our  Saviour  to  the 
Church,  to  release  the  temporal  punishment  or 
penance  due  to  sin  ?  Jl.  There  is  ;  and  it  is  implied 
in  those  words,  Whatsoever  you  shall  unbind  on  earth, 
shall  be  unbound  in  heaven,  Matt,  xviii.  18.  Q.  What  is 
this  called  ?  Jl.  An  indulgence.  Q.  Did  the  apostles 
use  this  power  ?  A.  They  did  ;  St.  Paul  remitted  a  part 
of  the  penance  he  had  enjoined  the  incestuous  Corin- 
thian, 2  Cor.  ii.  10.  Q.  What  is  required  to  gain  the 
benefit  of  an  indulgence  ?  Jl.  Wre  must  be  in  the  state  of 
grace,  and  freed  from^all  mortal  sin,  and  perform  the 
good  works  that  are  enjoined  by  those  who  grant  the  in- 
dulgence, as  prayers,  alms-deeds,  fasting,  &c. 

INSTRUC.  —  An  indulgence,  which  word  speaks  its  own 
meaning,  is  a  relaxation  or  forgiveness  of  the  penance 
or  temporal  punishment  which  remains  due  to  sin,  even 
after  the  sin  is  forgiven,  as  to  the  eternal  punishment, 
by  the  sacrament  of  penance.  Wre  must  distinguish 
between  the  guilt  of  sin,  which  makes  us  worthy  of 


The  Christian  "Doctrine  explained. 

eternal  death,  and  the  temporal  punishment  or  penance 
due  to  it :  God  often  forgives  the  guilt,  or  eternal  pu- 
nishment, but  reserves  the  temporal  punishment  of  sin. 
As  in  the  Israelites ,  when  he  pardoned  their  sin  of  mur- 
mur against  him,  but  yet  debarred  them  the  land  of  pro 
wise  upon  account  of  that  sin.  Num.  xiv.  23.  And  in. 
David ,  when  he  declared  his  sin  forgiven,  by  the  pro- 
phet, but  yet  denounced  that  the  child  born  of  the  adul- 
tress  should  surely  die;  and  heavy  judgments  followed, 
Now,  as  the  good  of  souls  frequently  requires  that  the 
righteous  penances  which  a_re  due  to  sin,  should  be  for- 
given, which  is  called  an  indulgence,  our  saviour  left 
such  a  power  in  his  church,  when  he  ^ave  to  St.  Peter 
in.  the  first  place,  and  afterwards  to  all  the  apostles,  the 
power  to  unbind  as  well  as  to  bind.  Hence  an  indul- 
gence is  granted  by  none  but  the  higher  powers  of  the 
church  5  as  by  the  bishops,  and  the  supreme  head  the 
pope,  the  successor  of  St.  Peter,  to  whom  were  granted 
the  keys  of  the  kingdom  of  heaven.  An  indulgence 
therefore  does  not  release  or  forgive  the  natural  punish- 
ments of  sin,  such  as  are  the  effects  of  original  sin,  as 
death,  mortality,  and  other  natural  evils  ;  nor  does  it  re- 
lease the  penalties  which  the  magistrates  by  law  inflict 
upon  criminals  ;  but  only  the  penances  which  the  church 
inflicts,  and  which  are  due  by  divine  justice  on  account 
of  such  sins  as  are  already  forgiven  us  by  the  sacrament 
of  penance  ;  from  these  an  indulgence  sets  us  free,  even 
in  the  sight  of  God . 

The  apostles  used  this  power  of  indulging  penitents* 
when  they  saw  their  spiritual  good  required  it,  and  that 
too  great  rigour  was  likely  to  prejudice  their  souls  ;  as 
St.  Paul  indulged  the  Corinthian  abovementioned  5  and 
the  like  indulgences  were  granted  in  the  infancy  of  the 
church.  Tertulian  and  St.  Cyprian  bear  witness  that 
t'::e  bishops  frequently,  at  the  intercession  of  the  mar- 
tyrs, gave  indulgences  to  the  public  penitents,  by  virtue 
whereof  they  were  released  from  the  penances  they 
were  otherwise  obliged  to  undergo  :  and  when  canonical 
penances  were  most  in  use,  tSfe  councils  that  enjoin- 
ed them  still  left  it  to  the  discretion  of  the  bishops,  in 
their  respective  districts,  to  abridge  the  time  of  those 


234  The  Poor  Man's  Catechism :  Or> 

penances,  in  favour  of  such  as  they  saw  repented  fer- 
vently, or  even  to  release  them  entirely,  in  a  dangerous 
illness  or  persecution.  And  who  will  say  the  present 
church  has  not  as  much  power  as  the  ancient  church  in, 
this  respect  ?  If  adversaries  object,  that  the  indulgences 
of  ancient  times  only  released  the  canonical  penances ; 
the  answer  is,  that  there  is  no  substantial  difference  be- 
tween those  indulgences  and  ours ;  those  released  pe- 
nitents from  penances  already  enjoined  ;  these  from  pe- 
nances that  ought  otherwise  to  be  enjoined. 

Nor  is  it  to  be  thought  that  these  indulgences  release 
sinners  only  in  the  sight  of  the  church,  but  not  in  the 
sight  of  God  ;  for  the  penances  that  are  enjoined  by  the 
church  for  sin,  are  due  by  divine  justice;  if  therefore 
the  indulgence  of  the  church  only  acquitted  us  before 
men,  and  left  our  souls  bound  before  God,  instead  of 
being  beneficial  to  usy  inaxime  salutares,  it  would  be 
greatly  prejudicial.  Nevertheless,  indulgences  do  not 
dispense  with  any  Christian,  or  exempt  us  from  doing 
penance  and  good  works  in  general ;  for  these  are  en- 
joined to  all  by  the  law  of  God  as  essential  to  the  life 
of  a  Christian  ;  and  even  baptism,  which  frees  us  from 
all  sin  and  punishment,  still  leaves  all  Christians  under 
this  obligation.  From  what  then  does  an  indulgence  re- 
lease us  ?  From  the  obligation  of  doing  certain  works 
<>f  penance  on  account  of  certain  sins.  If  to  this  some 
will  reply,  that  it  is  no  benefit  for  any  one  to  be  freed 
from  that  obligation,  and  better  for  them  to  com- 
plete their  penance,  than  to  seek  for  an  indulgence  ;  we 
mftst  answer,  that  this  is  a  mistaken  notion,  to  think  that 
it  is  an  advantage  to  any  one  to  be  under  an  obligation 
of  doing  penance  for  sin,  or  to  be  indebteti  to  God  on 
mat  account,  and  obnoxious  to  his  vengeance  ;  but  a 
great  mercy  it  is,  a  great  benefit,  to  be  released  from 
it.  When  our  Saviour  forgave  both  sin  and  punishment 
to  St.  Mary  Magdalen  arid  the  good  thief,  did  he  do 
them  an  injury  by  that  indulgence  ?  Or  is  baptism  pre- 
judicial, because  it  frees  us  from  the  obligation  of  doing 
penance  for  our  sins  committed  before  baptism  ?  To  ren- 
m  indulgence  valid  and  effectual,  certain  conditions- 
are  required,,  bath  oil  the  part  of  the  giver,  and  an  tiue 


The  Christian  Doctrine  explained.         235 

part  of  the  receiver.  On  the  part  of  those  who  give  it, 
there  must  he  a  sufficient  authority,  and  a  just  cause  : 
the  authority  is  sufficient  when  it  comes  from  those 
who  succeed  to  St.  Peter  and  the  apostles,  to  whom 
the  power  to  unbind  was  given  :  the  cause  for  granting 
it  is  good  and  just,  if  the  end  proposed  by  it  be  some 
great  good,  either  to  the  souls  of  those  it  is  granted  to, 
as  their  conversion  from  heresey,  suffering  for  their 
faith,  and  the  like ;  or  some  great  works,  which  con- 
duce to  the  greater  glory  of  God  ;  and  public  beuefit 
of  the  whole  church  ;  as  is  the  propagation  of  the  ca- 
tholic faith  amongst  infidels,  the  peace  of  the  churcK 
in  time  of  a  schism,  the  building  of  churches  for  di- 
vine, worship,  &c.  which  we  conceive  to  be  more 
pleasing  works  to  God,  than  if  we  were  to  do  rigorous 
penances  instead  of  them ;  and  therefore  indulgences 
^ranted  to  promote  these  great  ends,  are  seasonably 
granted,  and  for  a  good  cause.  On  the  part  of  those 
who  receive  them,  many  things  are  required  :  1 .  That 
they  be  freed  from  all  mortal  sin  5  for  indulgences  are 
granted  to  none  but  true  penitents,  who  are  truly  con- 
trite and  confess  ;  this  being  an  eternal  truth,  that  to- 
be  freed  from  the  penance  due  to  sin,  we  must  be  first 
released  from  the  sin.  2.  That  they  perform  the  good 
works  enjoined,  as  prayers,  alms-deeds,  fasting,  con- 
tributions for  building  churches,  propagating  the  faith 
among  infidels,  Sfc.  And  although  the  good  works 
which  are  done  by  every  person  singly,  to  obtain  the 
indulgence,  may  seem  little  and  inconsiderable,  as  to 
give  an  aims,  to  fast  three  days,  or  to  pray  for  some 
short  time  ;  yet  what  is  done  by  the  whole  body  of  the 
faithful  upon  such  occasions,  may  be  conceived  to  be 
something  very  great,  and  sufficient  to  obtain  of  God 
great  blessings  upon  the  world ;  besides  the  great  good 
every  one  does  to  his  own  soul  by  repenting,  confes- 
sing, and  hastening  out  of  the  state  of  sin  ;  which  is  a 
good  work  that  indulgences  promote  in  the  first  place, 
as  all  know  that  without  it,  the  benefit  of  them  is 
not  applicable  to  their  souls. — In  a  word,  as  to  those- 
who  decry  this  doctrine,  I  only  ask  one  question  :  Do- 
not  their  bishops  assume  an  authority  to  lessen,  com- 


236      i      The  Poor  Man's  Catechism :  9f, 

mute,  and  sometimes  release  public  penances  ?     What 
do  they  here  pretend  to  ?  Is  this  giving  an  indulgence  P 

SECT.  IV. 

Of  the  Jubilee. 

$.  TITfHAT  is  meant  by  a  jubilee  ?  Jl.  General 
* "  indulgence.  (£.  When  is  a  jubilee  grant- 
ed ?  A.  Every  twenty  -fifth  year,  and  oftener  upon 
emergent  occasions.  Q.  What  is  the  difference  be- 
tween a  jubilee  and  an  indulgence?  Jl.  A  jubileee  is 
more  solemn,  with  many  privileges  not  granted  on 
other  occasions,  and  extends  to  the  whole  body  of  the 
faithful. 

INSTRUC. — Jubilee  means  a  time  of  joy  and  gladness, 
of  remission  and  liberty.  Thou  shalt  call  it,  says  God,  a 
time  of  mercy  and  remission  for  all  the  inhabitants  of  the, 
land,  Levit.  xxv.  9.  And  if  in  the  old  law  the  jubilee 
brought  universal  joy,  much  more  ought  it  in  the  new 
law  to  bring  us  an  universal  exceeding  great  joy  ;  be- 
cause their  jubilee  was  but  a  figure  of  that  spiritual  joy 
and  liberty  we  have  in  Christ,  through  our  Christian  ju- 
bilee. In  the  old  law,  the  Jewish  slaves  were,  at  the 
time  of  the  jubilee,  set  at  liberty  ;  in  the  new  law,  such 
as  have  been  slaves  to  sin,  may  at  the  jubilee  be  set  free, 
and  restored  to  the  grace  and  friendship  of  God.  In  the 
old  law,  lands  that  had  been  sold  returned  to  their  an- 
cient owners  in  the  jubilee  year ;  in  the  new  law,  such  as. 
have  sold  and  forfeited  their  eternal  inheritance,  may, 
at  this  time  of  a  jubilee,  recover  it  again*  In  the  old 
law,  debts  were  forgiven  at  the  jubilee  ^  in  the  new  law, 
by  means  of  the  jubilee,  ali  our  debts  t»  God,  may* 
through  the  plentiful  redemption  now  offered,  be  cancel- 
led and  forgiven  :  all  our  debts,  that  is,  our  sins,  and  the 
penance  due  to  our  sins  too  ;  for  our  sins  may,  at  this 
time,  be  forgiven  by  the  sacrament  of  penance,  and  all 
the  penance  due  to  our  sins,  by  the  indulgence.  And 
thus  if  we  do  our  part,  the  jubilee  leaves  us  pure  and,  free- 
from  all  the  debt  of  sin  we  owe  to  God. 


The  Christian  Doctrine  explained. 

If  any  one  doubt  hereof,  let  him  consider  that  the  ju- 
bilee, which  is  a  general  indulgence,  is  grounded  on  the 
power  which  Christ  gave  to  St.  Peter,  and  the  rest  of  the 
Apostles,  when  he  said  to  them,  Whatsoever  ye  shall 
unbind  on  earth)  shall  be  unbound  in  heaven.  These 
words  being  spoken  without  any  reserve  or  restraint, 
plainly  import  a  power  to  take  off  every  impediment, 
whether  sin  or  punishment,  or  any  other  spiritual  obsta- 
cle, that  may  hinder,  retard,  or  delay  our  admittance  in- 
to the  kingdom  of  heaven  5  not  forgetting  that  the 
ground-work  of  this  is  a  true  and  cordial  repentance. 

As  the  church  has  a  power  from  God  to  bind  or  remit 
sin,  deserving  of  eternal  death  ;  so  also  to  remit  the  tem- 
poral punishment  due  to  sin,  which  is  the  much  lesser 
debt :  and  as  Christ  gave  the  church  a  power  to  lay  pe- 
nances upon  us  for  Our  sins,  so  to  take  them  oif,  for  a  just 
cause,  and  set  us  free  ;  and  this  is  called  an  indulgence. 
It  is  grounded  also  on  the  merits  of  Christ,  as  well  as  his 
doctrine ;  so  that  all  grace,  all  merit,  all  pardon  we  gain 
by  it  is,  through  the  merits  of  his  death  and  passion,  ap- 
plied to  our  souls  ;  insomuch  that  the  merits  of  the 
most  glorious  saints,  which  we  partake  of,  are  no  other- 
wise of  virtue  to  us,  but  through  him.  In  a  word,  it  is 
founded  upon  the  promise  of  Christ,  who  has  assured  usf 
his  church  shall  teach  all  truth  to  the  end  of  the  world. 
What  then  the  church  does,  commands,  or  remits,  it  is 
as  if  he  did  himself:  He  that  hears  you,  hears  me  :  they 
who  rebel,  let  them  be  accounted  as  heathens. 

To  understand  the  nature  of  this  and  other  indulgen- 
ces, we  must  remember  what  was  said  above ;  that  though 
by  the  sacrament  of  penance  our  sins  are  forgiven,  and 
the  pain  of  hell  to  them  belonging,  yet  often  are  tempo- 
ral punishments  for  our  sins  to  be  endured  5  because  our 
contrition,  though  true,  is  often  too  weak  and  imperfect 
to  merit  a  total  forgiveness  of  all  sin,  and  all  punishment 
too.  Which  of  us  repents  as  King  David  ?  Yet  we  see 
that  even  he  was  grievously  punished  in  this  world,  even 
after  his  sin  was  forgiven,  and  upon  account  of  that  sin 
as  the  prophet  plainly  told  him.  We  read  also  of  Ma- 
nasses,  that  he  repented  bitterly,  and  heartily  prayed,  so 
that  his  prayer  was  heard,  and  sins  forgiven  $  and  yet, 


268  The  Poor  Marts  Catechism:  Q*> 

after  that,  were  severely  punished  temporally  ;  and 
says  the  scripture,  would  by  no  means  remit  the  punish- 
ment. How  happy  then  are  we  ;  how  ought  we  to 
rejoice  in  time  of  a  jubilee,  when  we  have  a  means  of 
being  delivered  from  all  our  sins,  and  the  penance  due 
to  them  ? 

A  jubilee  differs  from  a  plenary  indulgence,  inasmuch 
as  it  is  more  solemn,  and  accompanied  with  more  privi- 
leges than  the  other :  every  pastor  in  time  of  the  jubilee, 
has  power  to  take  of  all  excommunications,  and  to  ab- 
solve in  all  reserved  cases,  and  to  commute  private  vows 
into  other  works  of  piety.  The  benefit  of  it  extends  to 
all  th«  faithful,  who  in  a  body  offer  a  holy  violence  to 
heaven  by  prayers  and  good  works.  Confession  and 
communion  are  enjoined,  and  a  general  confession  re- 
commended, to  render  our  pardon  more  secure  and 
certain ;  which  ends  in  the  entire  conversion  of  many 
souls,  and  the  multiplying  of  all  kind  of  good  works 
among  the  faithful.  O  how  much  is  God  adored  and 
honoured  thereby  I 

As  to  the  term  between  one  jubilee  and  another,  it  is 
now  fixed  to  twenty -five  years,  by  Paul  .the  2d,  and  Six- 
tus  4th;  that  as  the  frailty  of  man  to  sin  is  very  great, 
and  man's  life  seems  to  shorten,  every  one,  if  possible, 
might  enjoy  this  benefit.  Besides  there  are  jubilees 
sometimes  published  upon  extraordinary  occasions. 

EXHOR. — Give  thanks,  O  Christian,  to  God,  for  this 
his  further  clemency  to  you,  in  ordaining  such  ways  and 
means,  as  not  only  by  penance  to  forgive  the  guilt  of  sin, 
but  by  jubilee  and  indulgence  to  remit  all  the  penance 
due  to  it  :  the  same  divine  power  that  pardons  the  sin 
committed,  forgives  the  penance  too.  As  then  the  bene- 
fit is  great  and  ample,  fail  not,  when  occasion  oifers,  to 
apply  it  to  your  indebted  soul.  The  good  works  which 
are  done  to  gain  an  indulgence,  are  of  larger  extent  and 
value  than  your  private  prayers  and  works  of  penance  ; 
for  here  the  prayers  and  good  works  of  all  the  faithful 
concur  together  :  you  may  then  at  that  time  apply  thU 
saying  to  yourself,  Lord,  regard  not  my  sins,  but  the 
faith  of  thy  church,  and  be  thereby  propitious  to  me  a  sin- 
yer*  0  what  greater  blessing  than  to  have  applied,  by 


The  Christian  Doctrine  explained. 

an  indulgence,  the  merits  of  Christ's  life  and  death  to 
our  souls  5  and  through  his,  those  of  the  holy  saints  and 
martyrs  !  Do  all  that  is  prescribed  for  the  obtaining  this 
great  benefit ;  many  by  this  means  have  gained  a  general 
pardon,  and  prevented  a  more  heavy  judgment  from  fall- 
ing on  them.  Let  no  sin  upon  this  occasion,  escape 
your  humble  confession  and  contrition,  that  all  your  sins 
may  be  cancelled ;  remember  the  sin  must  be  forgiven  by 
the  sacrament  of  penance,  before  the  penance  can  be  re- 
leased by  the  indulgence.  Then  by  a  holy  communion 
receive  the  Author  of  this  great  blessing  into  your  soul  : 
perform  with  great  devotion  the  prayers  enjoined  ;  and 
if  a  fast  is  appointed,  take  that  small  penance,  as  laid 
upon  you  by  the  hand  of  God,  to  prevent  more  heavy 
judgments :  give  as  you  are  able,  upon  this  occasion, 
more  amply  in  charities  to  the  poor,  to  relieve  their  tem- 
poral wants,  as  God  now  opens  his  hand  to  relieve  your 
spiritual  ones.  As  penances  are  much  diminished  from 
what  they  were  in  the  primitive  church,  and  you  have 
seldom  added  to  them,  fail  not  at  least  to  reap  the  bene- 
fit of  indulgences.  If  we  were  but  sensible  how  many 
and  how  great  are  our  sins,  with  what  speed  should  we 
run  to  penance  ?  And  if  sensible  still  of  the  great  debts 
we  contract  by  them,  O  with  what  eagerness  should  we 
embrace  indulgences  and  a  general  pardon  !  What  is  all 
the  penance  we  do  in  this  world,  to  what  our  sins  de- 
serve ?  Let  us  then  receive  indulgences,  as  Christians, 
with  the  greatest  respect,  as  believing  they  apply  the 
merits  of  the  passion  of  Christ  to  our  souls.  Let  us  re- 
ceive them  as  sinners,  with  gratitude,  as  by  them  the 
treasure  of  God's  mercy  is  received,  our  imperfect  re- 
pentance supplied,  and  our  justification  compleated. 
Let  us  receive  them  as  catholics,  with  obedience  to  the 
church  :  alas  !  what  was  it  at  first,  but  an  open  contempt 
of  them,  that  began  the  present  schism  and  heresy  in 
Europe^  which  has  brought  so  many  calamities  upon  the 
world? 


240          The  Poor  Man's  Catechism :  Or, 

SECT.  V. 

Of  Purgatory. 

Q.  TTTHAT  do  you  mean  by  purgatory?  Jl.  A 
VV  middle  state  of  souls  departed,  who  being 
not  entirely  purified  from  their  sins  here  by  penance 
and  good  works,  are  purified  there  by  some  means  ap- 
pointed by  God,  but  unknown  to  us,  and  then  are  re- 
ceived into  heaven,  where  nothing  that  is  defiled  can 
enter.  Q.  By  what  means  can  we  comfort  souls  in 
purgatory  ?  Jl.  By  our  prayers,  suffrages,'  and  the  sa- 
crifice of  the  altar  offered  for  them. 

IXSTRUC. — -When  souls  depart  this  life,  there  are 
some  so  pure  and  perfect  as  to  be  translated  immediate- 
ly into  heaven  :  others  die  in  their  sins,  without  repen- 
tance $  these  descend  into  hell :  others  neither  have 
lived  so  wickedly  as  to  deserve  hell,  nor  yet  so  perfect- 
ly pure  as  to  be  forthwith  admitted  to  the  state  of  bliss, 
but  are  to  pass  through  a  purging  fire :  but  what  that 
fire  is,  the  church  has  not  yet  determined.  Coun. 
Trent.  Sess.  6.  We  only  know  that  it  is  a  state  of 
suffering  souls  in  the  other  world,  who  died  in  the  state 
of  grace,  where,  by  some  means  known  to  God,  they 
make  that  full  satisfaction  to  him  for  their  sins  which 
they  neglected  here,  and  then  are  admitted  into  hea- 
ve n* 

This  doctrine  was  held  in  the  old  law,  where  we 
read  chat  Judas  Maccabeus  sent  to  Jerusalem  to  have 
prayers  and  sacrifices  offered  for  the  dead  that  were 
slain  in  battle;  the  sacred  writer  concluding,  that  it  is 
d  ivholesome  and  holy  cogitation  to  pray  for  the  dead, 
that  they  may  be  loosed  from  their  sins,  %  Mach.  xii.  43. 
- — In  the  new  law  this  doctrine  is  as  ancient  as  the 
church;  witness  St.  Jlugustin:  "We  read,"  says  he, 
"  in  the  books  of  Maccabees,  of  sacrifice  offered  for 
;<  the  dead.  And  although  no  where  in  the  old  scrip- 
*;  ture  any  such  things  we  read,  the  authority  of  the 
"  universal  church,  which  is  evidently  for  this  practice, 
r<is  of  no  small  weight:  where,  in  the  prayers  which 


The  Christian  Doctrine  explained.        241 

^  the  priest  pours  forth  to  God  at  the  altar,  the  recom- 
"  mendation  of  the  dead  hath  its  place."  De  Cura  de 
Mort.  c.  1,  4.  "  Neither  is  it  to  be  denied  that  the 
"  souls  of  the  dead  are  eased  by  the  piety  of  their  liv- 
"  ing  friends,  when  the  sacrifice  of  the  Mediator  is  of- 
"  fered  for  them,"  says  the  same  St.  JHugustin.  Wit- 
ness again  of  this  is  TertMian,  where  he  says,  "  We 
"  make  anniversary  oblations  for  the  dead."  Witness  of 
the  same  is  St.  John  Chrysostom,  "  Not  rashly  was  this 
"  thing  decreed  by  the  Apostles,  that  in  the  dread  mys- 
"  teries  commemoration  should  be  made  of  the  dead." 
Horn.  69.  ad  pop.  Jlnt.  In  a  word,  all  the  holy  fa- 
thers and  doctors  of  the  church  held  it,  and  applied 
several  texts  of  the  New  Testament  to  confirm  it.  As 
first,  that  in  St.  Matthew,  ch.  xii.  Whosoever  speaketh 
against  the  Holy  Ghost,  it  shall  not  be  forgiven  him, 
neither  in  this  world  nor  the  next:  this  implies  that 
some  sins  are  forgiven  in  the  other  world  ;  not  in  hea- 
ven, where  there  is  no  sin  to  be  forgiven  ;  nor  in  hell, 
where  there  is  no  forgiveness ;  therefore  in  a  third  place, 
which  is  meant  by  purgatory.  2.  That  of  St.  Paul  to 
the  Corinthians:  If  any  man's  works  shall  burn,  he 
shall  suffer  loss,  but  he  himself  shall  be  saved,  yet  so  as 
byjire,  1  Cor.  iii.  where  the  apostle  teaches,  that  some 
will  be  punished  in  the  other  world,  and  pass  through 
jire,  yet  so  as  to  be  saved ;  which  is  the  doctrine  of 
purgatory.  Both  these  texts  are  so  expounded  by  St.  Jlu- 
gustin,  who,  in  his  book  of  Care  for  the  Dead,  main- 
tains three  points  :  1.  The  custom  of  praying  for  the 
dead ;  2.  What  dead  we  are  to  pray  for ;  3.  How  best 
assisted.  The  first  he  proves  from  the  book  of  Macca- 
bees, from  the  New  Testament,  above  cited,  and  from, 
the  authority  of  the  universal  church,  which  offers  sa- 
crifice and  prayers  at  the  altar  for  them,  as  he  did  him- 
self for  the  Soul  of  his  mother.  As  to  the  second,  what 
dead  are  to  be  prayed  for  ?  They  are  such  as  ha\7ing 
been  re-born  in  Christ,  have  not  lived  so  bad  in  this 
life,  as  to  make  them  unworthy  of  his  mercy  after  death; 
nor  yet  so  well,  as  not  to  stand  in  need  of  his  mercy. 
As  to  the  third,  by  what  means  they  are  best  assisted, 
he  says,  "  Oblations,  prayers,  and  alms  in  abundance* 
21 


242  The  Poor  Man's  Catechism  :  Ory 

'•  are  the  true  comfort  we  can  procure  to  those  who  are 
"  dead.''  Even  Calvin  owns  that  it  was  a  received  cus- 
tom in  the  church  to  pray  for  the  dead,  above  1300  years 
before  his  time ;  and  the  argument  must  needs  be  strong, 
which  is  taken  from  the  confession  of  such  an  adversa- 
ry, 1.  3.  Insti.  c.  5.  sect.  10. 

Reason  teaches  us  a  third  place  ;  for  God  is  just,  to 
render  to  every  one  acccordmg  to  his  works,  and  to 
punish  sin  :  those  who  have  sinned  most,  will  be  pu- 
nished most ;  those  who  have  sinned  less,  will  be  pu- 
nished less ;  and  those  who  have  sinned  the  least,  will 
at  least  be  punished  ;  and  if  they  have  not  done  all  the 
penance  God's  law  required  here,  why  must  we  believe 
fie  is  not  just,  to  punish  sin  in  the  other  world  as  well 
as  here  ?  Yet  their  sins  may  not  be  such  as  deserve 
damnation,  since  the  grace  and  love  of  God  is  not  lost 
In  our  souls  by  every  sin  we  commit,  for  even  the  just 
man  sinneth,  Prov.  xxiv.  16.  Then  there  must  be  a 
third  place  to  cancel  our  debt. — To  this  third  place,  or 
middle  state  of  souls,  the  church  has  given  the  name  of 
purgatory:  if  some  do  not  like  the  name,  and  object^, 
that  no  such  word  is  found  in  scripture,  neither  is  the 
word  Trinity  or  consubstantial  there,  but  the  thing 
meant  by  purgatory  is  there ;  and  we  do  not  contend 
with  them  so  much  about  the  names  of  things,  but  about 
the  things  themselves,  and  the  substance  of  the  doc- 
trine. If  they  recur  to  Calvin9 s  old  objection,  that  all 
is  sufficiently  punished  in  the  good  by  death,  and  for- 
given ;  this  must  seem  very  weak  to  all  who  know  that 
death  is  the  punishment  properly  of  original  sin,  not  of 
other  sins  ;  for  if  it  were,  the  .good  and  bad  would  all 
suffer  the  same  punishment,  without  any  equal  distribu- 
tion of  justice.  If  they  reply,  that  what  faults  the 
good  die  guilty  of,  will  be  forgiven  at  the  general  abso- 
lution, at  the  last  day;  we  desire  to  know  in  what 
place  they  are  to  be  in  the  mean  time  ?  Not  in  heaven, 
before  they  are  forgiven;  not  in  hell,  where  is  no  for- 
giveness ;"  but  in  a  third  place  they  must  be,  whatever 
ft  is.  Now,  as  the  faithful  are  all  in  the  same  church, 
though  in  different  states,  there  is  a  participation  of 
prayers  and  good  works  among  them  :  and  as  we  here 


The  Christian  Doctrine  explained.         24o 

receive  benefit  by  the  intercession  of  the  saints  in  hea- 
ven, so  do  the  souls  of  our  brethren  departed  by  our 
prayers,  sacrifice,  and  alms-deeds.  Let  them  rest  in 
peace.  Jlmen. 

EXHOR. — As  then,  O  Christian,  you  have  learned, 
from  the  unanimous  doctrine  of  the  whole  church,  that 
there  is  a  third  place,  where  souls  are  detained,  till 
they  have  fully  satisfied  for  sin  5  which  doctrine  of  the 
fathers  is  grounded  upon  scripture  and  tradition ;  and 
that  the  suffrages  of  the  faithful  are  a  relief  to  them ; 
O  think  of  their  condition,  and  offer  up  your  prayers 
daily  for  them.  Remember  your  deceased  brethren, 
friends,  and  benefactors,  who,  though  in  a  different 
state,  are  yet  in  one  and  the  same  communion  with  you, 
Very  probable  the  soul  of  a  father,  or  mother,  or  bro- 
ther, or  sister,  or  wife,  or  husband,  may  be  suffering 
great  torments  there  for  sins  they  committed  on  your 
account :  this  is  their  cry  to  you,  Have  pity  on  me,  at 
least  you  my  friends,  for  the  hand  of  our  Lord  hath 
strucken  me:  and  though  it  should  happen,  that  those 
you  pray  for,  are  not  in  want  of  your  prayers ;  your 
tenderness  and  charity,  God  is  equally  pleased  with. 
If  it  be  great  charity  to  assist  the  distressed  in  this 
world,  who  suffer,  under  the  hands  of  God's  mercy, 
in  prisons,  in  chains,  in  banishment,  and  death : 
how  much  greater  charity  to  help  those  who  are  suffer- 
ing in  the  other  world,  under  the  hand  of  divine  jus- 
tice ?  O  what  is  the  grief  of  the  one  to  the  other ! 
What  the  torment !  If  again  you  are  commanded  to  vi- 
sit and  assist  by  your  alms  the  imprisoned;  we  have  the 
same  command  to  think  and  pray  for  the  dead.  "  It  k 
"  not  in  vain,"  says  St.  John  Chrysostom,  "  that  obla- 
"  tions  are  made  for  the  dead  ;  it  is  the  ordinance  of  the 
"  Holy  Ghost,  who  designs  we  should  help  one  another." 
Help  then  those  who  are  detained  in  the  prison  of  pur- 
gatory, till  they  have  paid  the  last  farthing.  Descend 
in  thought,  into  those  inferior  parts  of  just  punishment, 
and  see  what  the  souls  here  detained  are  suffering  for 
lesser  faults  than  you  are  guilty  of;  enter  in  thought 
into  that  place  with  a  holy  sorrow,  tears,  and  contri- 
tion for  your  own  sins.  Think  again  of  the  greatness 


244r  The  Poor  Marts  Catechism  :  Or, 

of  their  punishment,  it  is  beyond  expression  ;  yet  they 
suffer  in  the  height  of  charity,  they  suffer  with  the  com- 
fort of  angels,  and  their  sufferings  will  have  an  end  in 
glory.  Embrace  now,  with  a  love  of  God  like  to  theirs, 
what  little  afflictions  you  have  to  suffer  under  the  hand 
of  his  mercy,  and  you  will  escape  those  much  greater 
which  they  suffer  under  the  hand  of  his  justice. 

Of  the  sacrament  of  Extreme  Unction. 

Q.  TT7HAT  is  extreme  unction  ?  A.  It  is  the  last 
VV  sacrament  given  to  dying  persons,  to 
strengthen  them  in  their  passage  out  of  this  life  into  a 
better,  and  prepare  them  for  glory.  O.  Why  is  it  cal- 
led extreme  unction.  A.  Extreme  unction,  in  other 
\vords,  is  the  last  anointing ;  because  of  all  the  sacred 
unctions  and  anointings,  this  is  the  last  we  are  to  re- 
ceive. Q.  What  warrant  have  you  for  this  sacrament  ? 
«5.  In  St.  James  v.  14.  Is  any  one  sick  among  you? 
Let  him  bring  in  the  priests  of  the  church,  and  let  them 
pray  over  him,  anointing  him  with .  oil  in  the  name  of 
our  Lord,  and  the  prayer  of  faith  shall  save  the  sicfc 
man,  and  our  lord  will  lift  him  up  ;  and  if  he  be  in  sin9 
his  sins  shall  be  forgiven  him  ;  from  which  words  the 
church  has  learned  the  matter,  the  form,  the  minister, 
and  the  effects  of  this  wholesome  sacrament.  Q.  Who 
are  capable  of  this  sacrament  ?  »#.  Every  Christian  who 
is  in  moral  danger  of  death  by  sickness ;  except  infants, 
f©ols,  and  such  as  are  always  mad.  Q.  Who  is  the 
minister  of  it  ?  .#.  A  bishop,  or  priest,  who  has  the  care 
of  souls.  Q.  What  is  the  matter  of  it  ?  Jl.  Oil  bles- 
sed by  the  bishop.  Q.  What  is  the  form  of  it?  .#. 
These  words  ?  May  our  Lord,  by  this  holy  anointing, 
and  his  own  most  tender  mercy,  pardon  thee  whatever 
thou  hast  sinned  by  seeing  ;  so  of  tlio  other  senses,  hear- 
ing, tasting,  touching,  &c.  Q.  What  are  the  effects  of 
it  ?  Jl.  It  comforts  the  soul  in  her  last  agony,  against 
despair ;  it  remits  sin,  and  restores  health,  it  it  be  ex- 
pedient. 

INSTRUC. — There  can  be  no  doubt  but  extreme  unc- 
tion is  a  sacrament  of  divine  institution,  and  was  used 


The  Christian  Doctrine  explained.          245 

by  the  apostles,  witness  St.  James,  who  was  one  of  the 
twelve  5  though  at  what  time  it  was  ordained  by  our  sa- 
viour, is. uncertain  :  it  is  said  in  St.  Marie,  c,  vi.  that 
Christ  sent  his  disciples,  two  and  two,  and  they  anointed 
many  with  oil  that  were  sick,  and  healed  them :  and 
though  it  be  certain  that  this  was  not  the  sacrament  of 
extreme  unction,  it  was  here  insinuated,  and  afterwards 
fully  published  by  St.  James;  and  the  most  ancient 
fathers  bear  witness  that  it  was  used  in  the  primitive 
church.  Greg.  horn.  2.  in  Levit.  Chyrsost.  I.  3.  de  8a- 
cerd.  Inno.  ad  Decentiuin.  Cyril.  Jllew,  L  6.  de  Jldor. 
Capit.  Car.  Mag.  L  6.  c.  75. 

The  sacrament  of  extreme  unction  is  given  to  none 
but  such  as  are  in  danger  of  death  by  sickness  ;  conse- 
quently it  is  not  to  be  given  to  persons  in  health,  al- 
though in  danger  of  death  5  as  to  soldiers  before  battle, 
or  to  criminals  led  to  execution;  because  St.  James 
mentions  none  but  sick  persons  :  Is  any  one  sick  among 
you  ?  Neither  ought  they  to  defer  the  receiving  this  sa- 
crament till  the  point  of  death,  when  the  dying  person 
is  incapable  of  making  any  preparation  for  it :  but  it 
ought  Jo  be  called  for  as  soon  as  by  sickness  any  one  is 
in  clanger  of  death,  and  while  he  is, in  his  senses,  that 
with  more  sorrow  and  repentance  he  may  receive  the 
blessed  effects  of  it.  For  them  it  was  instituted^  to 
give  them  grace  and  strength  to  withstand  all  the  as- 
saults of  the  devil,  and  to  comfort  them  in  this  time 
of  need,  when  the  soul  is  sinking  undes  the  weakness 
of  the  ^body.  Infants  have  no  need  of  this  sacrament, 
»or  such  as  are  always  mad,  without  any  lucid  intervals 
of  reason  ;  nor  such  as  are  born  fools  ;•  because  having 
no  use  of  reason,  they  cannot  be  in  sin  ;  but  if  any  one 
has  given  signs,  in  their  sound  senses,  of  a  desire  to  re- 
ceive these  rights  of  the  church,  and  afterwards  go  out 
of  their  senses  again,  to  such  it  may  be  administered. — 
Cat.  of  the  Coun.  of  Trent.  And  after  the  administra- 
tion ol  it,  if  the  sick  person  should  recovers  and  relapse: 
again,  it  may  be  repeated  again  as  often  as  he  recovers 
and  relapses  ;  even  in  the  same  illness  it  may  be  repeat- 
ed, if  the  illness  be  of  long  continuance,  and  the  persons 
kas  been  considerably  better,  and  worse  agaln?  because 
there  is  the  a  a  new  danger, 
31* 


246          The  Poor  Man's  Catechism  :  Or, 

The  matter  of  this  sacrament  is  oil  of  olives  bles- 
sed by  a  bishop  ;  which  is  usually  done  on  Maunday 
Thursday  with  many  ceremonies.  The  form  is  the 
prayer  of  faith,  which  the  priest  pronounces,  while  he 
anoints  the  sick  person.  The  minister  is  a  bishop,  or 
priest,  who  has  the  care  of  souls,  as  specified  by  St» 
James:  Let  them  bring  in  the  priests  of  the  church,  <$fc. 
The  dispositions  required  in  the  receiver  are,  l.%  A- 
lively  faith  in  the  sacrament.  2.  That  he  receive  it 
with  a  pure  desire  to  procure  the  health  of  his  soul,  and 
with  good  hope  that  it  will  restore  him  to  health  of  body 
too,  if  it  be  expedient.  3.  Perfect  resignation  to  the 
will  of  God,  to  live  or  die.  4.  Repentance  for  all  his 
sins,  as  well  remembered  as  forgotten.  5.  Devotion, 
praying  along  with  the  priest,  for  the  health  of  soul  and 
body,  which  is  the  effect  of  this  sacrament.  6.  To  ab- 
stract himself  from  all  worldly  things,  and  set  his  heart 
upon  God  and  heaven. 

As  to  the  manner  of  administering;  extreme  unction, 
the  priest  having  instructed  the  sick  person  for  it, 
comes  to  the  place  where  he  is,  with  the  holy  oils  in  his 
hands,  and  says,  Peace  be  to  this  house,  and  to  qll  that 
dwell  therein  ;  to  signify,  that  the  person  who  is  to  re- 
ceive it,  and  all  with  him,  ought  to  be  in  perfect  peace 
with  God  and  man.  Then  he  extends  his  hands  over 
him,  and  prays,  In  the  name  of  the  father,  and  of  the 
son,  and  of  the  holy  ghost,  Sj'c.  may  'all  poiver  of  the  de- 
vil be  extinct  in  thee,  by  the  imposition  of  our  hands  and 
by  the  invocation  of  all  the  angels  and  saints  pi  hea- 
ven, &c.  Then  dipping  his  thumb4  in  the  holy  oil,  he 
anoints  the  sick  person  in  form  of  a  cross,  on  the  eyes, 
ears,  nose,  mouth,  hands  and  feet  with  these  words  : 
May  our  lord,  by  this  holy  anointing,  and  his  own  most 
tender  mercy  pardon  thee,  whatever  thou  hast  sinned  by 
seeing^  hearing,  &c.  He  anoints  these  parts,  where  the 
organs  of  the  senses  are,  as  being  the  chief  instruments 
by  which  we  have  admitted  sin  into  the  soul.  A  cruci- 
fix is  also  placed  before  the  sick  person,  that  he  may 
be  encouraged  to  die  for  and  with  his  blessed  redeemer. 

As  to  the  effects  of  this  sacrament.  1.  The  grace 
of  the  holy  ghost,  which  is  signified  by  the  sacred  unc- 


The  Christian  Doctrine  explained. 

tion,  is  infused  into  the  soul  thereby,  as  by  all  the  sacra- 
ments of  the  new  law.  2.  It  takes  an  ay  the  relicks  of 
sin,  or  that  spiritual  weakness  which  sin  has  brought 
upon  the  soul.  3.  If  the  sick  person,  at  that  time  should 
happen  to  be  in  sins,  which  are  hidden  from  his  eyes, 
either  through  ignorance  or  forgetful  ness,  or  the  weak- 
ness of  apprehension,  provided  he  be  truly  contrite, 
they  will  be  forgiven  him,  even  mortal  sins;  for  St. 
James  speaks  of  sins  in  general,  If  he  be  in  sins,  his 
sins  shall  be  forgiven  him:  and  where  the  scripture 
mentions  sin  in  general,  it  commonly  means  mortal 
sin  ;  and  so  the  council  of  Trent  seems  to  expound  St. 
James.  Hence  extreme  unction,  by  the  ancients,  was 
ever  held  to  be  the  accomplishment  and  perfection  of  pe- 
nance, as  supplying  all  deficiencies  therein,  that  are  in- 
voluntary. 4.  It  raises  his  soul  to  a  blessed  hope  in  the 
mercy  of  God  ;  Our  Lord  wiU  lift  him  up  :  it  comforts 
him  against  all  despair  ;  it  gives  him  strength  to  support 
his  sickness,  as  well  as  to  resist  the  temptations  of  the 
devil,  who  assaults  him  more  violently  at  the  last  hour, 
according  to  that :  The  devil  is  descended  to  you,  having 
great  wrath,  knowing  that  he  hath  but  little  time,  Apoc. 
xii.  Lastly,  it  brings  him  with  safety  ta  the  port  of  eter- 
nal happiness.  The  prayer  of  faith  shall  save  the  sick 
man.  In  a  word,  by  the  virtue  of  this  sacrament,  the 
sick  recover  sometimes  health  of  body  as  well  as  soul  •? 
when  the  health  of  body  is  expedientfor  the  salvation  of 
the  soul.  Coun.  Trent.  Sess.  14.  c.  2. 

EXHOR.— -Learn,  O  Christian, from  this  last,  and  most 
healthful  sacrament,  how  much  you  are  indebted  to  the 
great  goodness  of  God,  who  does  not  leave  you  but  is 
with  you,  by  his  sanctifying  grace,  from  the  first  to  the 
last  moment  of  time.  As  he  has  appointed  the  other  sa- 
craments in  order  to  a  good  life,  this  he  has  instituted 
particularly  to  a  good  death.  If  then  we  consider  right* 
ly  the  greatness  of  our  infirmities,  how  great  is  our 
weakness  at  that  time,  and  the  great  strength  of  our 
enemy,  never  ceasing  to  assault  us  with  a  variety  of 
temptations  to  the  last  breath,  in  order  to  destroy  us  fi- 
nally, and  put  us  out  of  all  hope  of  divine  mercy  ;  if  we 
consider  too  the  great  want  of  divine  grace,  to-  comfort 


248  The  Poor  Marts  Ca^chism  :    Or, 

us  in  our  last  moments,  against  our  natural  fear  of  death* 
and  the  anxiety  of  an  approaching  judgment,  we  shall  be 
easily  convinced  of  the  necessity  of  this  holy  sacrament, 
and  not  defer  it  too  late,  as  many  have  done. 

Think  how  you  ought  to  comfort  yourself  in  sickness^ 
and  in  these  agonies  of  death  :  look  on  all,  as  the  pu- 
nishment of  sin  :  take  all,  as  from  the  holy  hand  of  God, 
to  prevent  heavier  punishments.  When  you  first  fall  ill 
of  a  dangerous  disease,  take  care  to  settle  your  temporal 
affairs  with  prudence  and  discretion  ;  it  is  your  duty, 
that  there  may  arise  no  disputes  and  differences  amongst 
friends,  caused  by  your  neglect :  knowing  then  that  you 
are  about  to  leave  all  things  behind,  and  that  as  you  came 
naked  into  the  world,  so  you  will  go  naked  out  and  car- 
ry nothing  with  you  :  let  the  salvation  and  good  of 
body  and  soul  then  be  the  only  object  of  your  thoughts 
and  desires:  Turn  then  your  heart  entirely  from  the 
world,  friends,  and  possessions,  and  fix  it  oil  God  and 
your  last  end.  As  sickness  increases,  your  care  must 
be  to  make  your  peace  with  God,  by  a  timely,  and,  if  re- 
quisite, a  general  confession.  Do  it  with  sincerity  and 
integrity,  as  a  preparation  for  judgment  :  time  is  yet 
your  own ;  time,  though  short,  is  yet  most  precious  ;  and 
as  you  are  going  a  long  voyage  into  eternity,  provide, 
guard,  and  protect  your  soul,  as  Elias,  with  the  Bread  of 
Life,  the  holy  Viaticum  :  He  that  eats  thereof,  worthily, 
shall  live  for  ever.  lam  the  resurrection  and  the  life,  he 
that  liveth  and  believeth  in  me,  shall  not  die  for  ever,  and 
though  he  b&dead,  he  shall  live,  John  xi.  25. — As  soon  as 
you  are  in  danger,  call  in  the  priests  of  the  church,  with 
a  desire  of  extreme  unction :  receive  it,  if  possible,  while 
in  your  senses  $  look  oh  him,  as  an  angel  sent  to  comfort 
you,  as  one  came  to  comfort  our  Saviour  in  his  agony  in 
the  garden  :  join  with  the  priest  in  every  part,  and  think 
of  the  blessed  effects  of  this  healing  sacrament.  O  what 
more  comfortable  than  to  hear,  The  prayer  of  faith  shall 
save  the  sick  man  ;  and  if  he  be  in  sins,  his  sins  shall  be  for- 
given him.  This  is  the  last  blessed  indulgence  which  God 
gives  you.  \\hile  the  priest  is  anointing  each  of  your 
senses,  beg  pardon  for  what  you  have  sinned  thereby  ; 
by  your  eyes,  ears,  mouth,  hands  and  feet,  and  by  your 


The  Christian  Doctrine  explained.         249 

whole  body.  When  your  end  draws  near,  make  some 
short  acts  of  faith,  hope,  and  charity  ;  die  in  peace  with 
all  the  world,  and  freely  forgive,  as  you  hope  to  he  forgi- 
ven.— Cast  then  your  eyes  on  the  cross,  and  see  how  you 
are  to  hehave  with  your  most  blessed  Saviour  in  death  5 
his  death  is  the  comfort  of  all  the  dying.  While  you  be- 
hold his  agony  in  the  garden,  put  on  the  same  resigna- 
tion as  he.  \Vhile  you  see  him  stripped  of  his  garments^ 
and  hanging  naked  on  the  cross,  forsake  all  affections  to 
things  of  this  world.  While  you  hear  him  praying  for 
his  enemies,  0!  forgive  all  mankind.  While  discoursing 
with  his  mother,  recommend  yourself  to  her  intercession. 
When  you  hear  him  say,  It  is  finished,  beg  that  the  will 
of  God,  which  is  your  salvation,  maybe  accomplished  in 
you  :  and  when  you  hear  the  last  word  he  spoke,  Father, 
into  thy  hands  I  commend  my  spirit,  give  yourself  with 
your  last  breath  into  the  hands  of  your  Creator  and  Fa- 
ther ;  and  return  yourself  to  him,  from  whom  you  recei- 
ved yourself;  beseeching  Jesus,  your  Redeemer,  that 
you  may  receive  the  fruits  of  his  death,  and  your  re- 
demption, which  is  life  everlasting. 

Of  the  Sacrament  of  Holy  Order. 

%.  TT7HAT  is  Holy  Order  ?  A.  A  sacrament,  by 
V  V  which  power  is  given  to  the  ministers  of  the 
ehurch,  to  do  their  holy  offices,  and  also  grace  to  do  them 
well.  ^.  To  whom  is  this  sacrament  given  ?  A.  To 
such  chiefly  as  are  made  bishops  and  priests,  whose  duty 
it  is  to  conduct  the  faithful  to  eternal  life  :  there  are  also 
inferior  degrees  of  holy  orders,  as  that  of  deacon  and 
subdeacon. 

INSTRUC. — Holy  order  is  a  sacrament,  which  God  has 
ordained  to  the  well-governing  his  church  ;  and  as  there 
are  in  political  states  governors  and  higher  powers,  to 
preserve  economy,  and  prevent  confusion  ;  so  in  spiri- 
tual states,  there  are  some  in  power,  to  preserve  the  body 
of  the  church,  to  keep  us  in  peace  arid  unity,  and  con- 
duct us  in  the  way  of  life.  These  two  temporal  and 
spiritual  states  God  appointed  from  the  beginning.  Un- 
der the  law  of  nature,  the  priesthood  descended  by  the 


250  The  Poor  Man's  Catechism :  Qr, 

right^of  the  primogeniture  :  thus,  the  ancient  patriarchs 
were  priests,  and  offered  sacrifice,  as  we  read  of  Mel, 
Noah,  Abraham,  Jllelchisedeck,  Job,  &c.  Under  the 
written  law,  it  was  fixed  to  JUaron  and  his  family :  under 
the  new  law,  Christ  being  our  high  priest,  from  his  per- 
son all  spiritual  power  must  be  derived  :  this  he  gave 
first  to  the  apostles,  and  instituted  the  sacrament  of 
Holy  Order,  by  which  they  ordained  bishops  and  priests 
to  succeed  themselves  in  the  government  of  souls  :  and 
no  one  has  power  to  do  those  holy  offices,  which  con- 
cern the  honour  of  God  and  salvation  of  souls,  but 
such  only  as  are  lawfully  ordained  by  this  sacrament,  by 
the  hands  of  those  who  were  lawfully  ordained  before 
them.  Although  a  man  is  elected  tfy  the  magistrates 
and  all  the  people,  he  has  no  power  to  administer  the  sa- 
craments and  to  preach,  unless  he  is  ordained  by  a 
bishop.  As  in  baptism  we  are  made  Christians,  to  fol- 
low the  life  of  Christ  ;  in  confirmation,  soldiers  of 
Christ,  to  defend  his  faith  5  so  by  holy  order,  we  are 
made  ministers  of  Christ  to  dispense  his  sacred  myste- 
ries to  his  people ;  and  as  such  we  receive  God's  mark  in 
these  three  sacraments,  which  is  a  spiritual  character  in 
the  soul,  and  is  indelible,  to  remain  for  ever,  to  the  glory 
or  confusion  of  those  who  have  received  it. 

Holy  order  is  a  true  sacrament  of  the  new  law ;  for  as 
a  sacrament  is  a  visible  sign  of  invisible  grace,  instituted 
by  Christ  our  Lord  for  our  sanctification  ;  so  in  holy  or- 
der, the  visible  sign  is  the  matter  and  form  ;  and  the  in- 
visible e"ffect  is  the  spiritual  power  which  the  ordained 
receive  to  do  their  holy  offices,  as  to  offer  sacrifice,  ad- 
minister sacraments,  &c.  with  sanctifying  grace,  which 
is  in  a  special  manner  needful  to  those  who  hold  that 
dignity  in  the  church  :  and  that  it  is  of  divine  institution 
cannot  be  denied,  for  it  is  clear  that  our  Saviour  gave  the 
apostles  the  power  of  priesthood  to  consecrate  as  he  had 
done,  at  his  last  supper  ;  to  forgive  sins,  John  xx.  to 
preach  the  gospel,  and  baptize,  Matt.  ult.  And  the  apos- 
tles administered  this  sacrament  in  the  very  infancy  of 
the  church  ;  as  when  they  ordained  St.  Paul  and  Barna- 
by  a.t  Jlntioch  with  the  sacred  ceremony  of  imposition  of 
hands,  Acts  xiv.  And  St.  Paid  afterwards  ordained  JCi- 


The  Christian  Doctrine  expalined.  S£l 

mothy  bishop  of  Ephesus,  with  the  like  ceremony,  as  his 
own  words  bear  witness  :  Neglect  not  the  grace  which 
is  in  you  by  prophecy,  with  the  imposition  of  hands  of  the 
priesthood.  1  admonish  thee  to  revive  the  grace  which 
is  in  thee  by  the  imposition  of  our  hands,  2  Tim.  vi. 

In  holy  order  there  are  seven  degrees,  by  which  we 
ascend  to  the  priesthood  ;  four  less,  and  three  greater. 
Con.  Carthag.  4.  c.  6.  Of  the  less,  the  first  is  that  of 
Porter,  whose  office  is  to  keep  the  keys  of  the  church, 
sacristy,  treasury,  and  to  keep  all  out  of  the  church 
and  sanctuary  who  ought  not  to  enter:  to  him  the 
bishop  says  in  his  ordination,  So  behave  yourself,  as  to 
give  an  account  to  God  of  ivhat  is  kept  under  your 
charge.  2.  That  of  Lector  ;  his  office  is  to  read  aloud 
the  lessons  of  the  Old  and  New  Testament,  which  be- 
long to  the  divine  office,  and  to  instruct  the  ignorant 
in  the  rudiments  of  the  Christian  religion :  the  bishop 
gives  him  a  book,  containing  those  things,  and  charges 
him  faithfully  and  profitably  to  fulfil  his  office.  3. 
That  of  Exorcist ;  to  him  is  given  power  to  exorcise 
possessed  persons  :  the  bishop  gives  a  book  of  exor- 
cisms, and  bids  him  receive  it  with  power  to  lay  his 
hands  on  such- as  are  possessed,  whether  baptized  or 
catechumens.  4.  That  of  Jlcolyte  ;  his  office  is  to  as- 
sist the  deacon  and  subdeacon  at  the  altar ;  to  carry  the 
lights,  to  prepare  the  wine  and  water  for  consecration^ 
and  attend  on  the  divine  mysteries  :  the  bishop  gives 
him  a  wax  candle  with  two  little  cruets,  bidding  him 
light  the  candle,  and  serve  wine  and  water  in  the  cruets. 
By  these  less  we  ascend  to  the  greater.  The  first  of  these 
is  the  order  of  Subdeacon  ;  he  serves  the  deacon  at  the 
altar,  prepares  the  altar,  the  chalice,  the  bread,  and  the 
wine ;  he  reads  the  epistle  aloud  at  high  Mass  :  the 
bishop  before  he  ordains,  him,  declares  that  none  are  to 
receive  this  order,  but  those  who  will  observe  perpetual 
continency  from  marriage  :  he  then  gives  him  a  chalice, 
and  patten,  bason  and  towel,  two  little  cruets,  the  book 
of  epistles;  bids  him  Consider  his  ministry  and  behave 
I  so  as  to  please  God.  The  second  of  the  greater  orders 
is  that  of  Deacon  ;  his  office  is  immediately  to  assist  the 
bishop  or  priest  at  high  Mas£?  and  the  administration  .6? 


252         The  Poor  Marts   Catechism :    Or, 

the  sacraments.  He  reads  the  gospel  aloud  at  Mass, 
he  gives  the  cup,  when  the  sacrament  of  the  Eucharist 
is  given  in  both  kinds  ;  he  may  give  baptism,  and  preach 
the  gospel  by  commission.  To  him  the  bishop  gives  a 
book  of  the  gospels,  with  power  to  read  it  in  the  church 
of  God.  The  third  is  that  of  Priesthood,  which  has  two 
degrees  of  power  and  dignity  ;  that  of  bishops,  and  that 
of  priests.  The  office  of  a  priest  is  to  consecrate  and  offer 
the  sacrifice  of  the  body  and  blood  of  Christ,  under  the 
forms  of  bread  and  wine  ;  to  administer  all  the  sacra- 
ments, except  confirmation  and  holy  order  ;  to  preach 
the  gospel,  to  bless  the  people,  and  to  conduct  them  in 
the  way  to  life  eternal ;  as  also  to  bless  such  things  as 
are  not  reserved  to  the  benediction  of  the  bishop.  The 
bishop,  when  he  ordains  a  priest,  anoints  his  hands  with 
oil,  which  signifies  the  grace  that  is  conferred  upon  him  $ 
he  gives  him  the  patten  with  bread  upon  it,  and  a  chalice 
with  wine  ;  with  power  to  offer  sacrifice  for  the  living 
and  the  dead  ;  then  he  lays  his  hands  upon  him,  and 
says,  Receive  the  Holy  Ghost,  &c.  with  several  other  ce- 
remonies. The  office  of  a  bishop  is  to  govern  the  church 
both  clergy  and  laity,  in  his  respective  diocese ;  to  in- 
flict censures,  excommunication,  suspension,  &c.  to  offer 
sacrifice,  to  preach  the  gospel,  to  give  confirmation,  and 
holy  order ;  none  but  bishops  receive  this  sacrament  in 
full,  so  as  to  have  power  to  administer  all  the  sacraments. 
Of  these  degrees  of  holy  order,  only  bishops,  priests, 
and  deacons,  constitute  the  hierarchy  of  the  church, 
which  is  of  divine  institution.  Count.  Trent.  Sess.  23. 
c.  6.  But  as  there  are  several  degrees  in  order,  so 
there  are  higher  and  lower  degress  of  dignity  and  spiri- 
tual jurisdiction  in  the  episcopacy  itself:  1.  That  of  or- 
dinaries. 2.  That  of  arch-bishops.  3.  That  of  primates. 
4.  That  of  patriarchs.  5.  That  of  the  supreme  head, 
and  common  father  of  all,  the  Pope  ;  who  holds  his  su- 
premacy as  successor  to  St.  Peter,  by  right  divine. 

EXHOR. — You  are  now  called  upon,  O  Christian,  to 
praise  the  divine  bounty  of  God  in  the  institution  of  a 
sacrament  so  necessary  for  the  good  government  of  the 
church,  and  promoting  the  salvation  of  his  people  in 
placing  over  us  bijshops,  priests,  and  pastors,  to  supply 


The  Chris  tan  Doctrine  explained.          253 

his  place,  and  administer  all  things  to  us,  necessary  for 
our  spiritual  good.     Learn  now  your  duty  to  them,  1. 
To  honor  and  respect  them  ;  if  their  lives  sometimes  do 
not,  the:r  character  always  does  command  respect ;  they 
bear  the  person  of  Christ ;  For  Christ  we  are  ambassa- 
dors, 2.   Cor.  v.  20.  sent  by  him  to  declare  his  will  to 
mankind,  and  to  put  them"  in  mind  of  their  supreme 
head  in  heaven.     You  have  then  reason  to  honour  them, 
from   the  dignity  of  the  office  they  perform,  in  offering 
the  sacrifice  of  the  altar,  in  preaching  the  gospel,  in  ab- 
solving from  sin  ;  they  are  as  mediators,  under  Chnst? 
between  God  and  the  people.     To  them,  through  God, 
you  owe  your  spiritual  life  and  being,  which   will   last 
for  all  eternity.     It  is  by  them  we  are  taken   into  the 
church,  and  made  the  children  of  God  by  baptism  ;    by 
them  we  are  strengthened  in  our  faith  by   confirma- 
tion ;  from  their  hands  we  receive  the   sacrament  of 
holy  eucharist,  which  preserves  our  souls  to  life  eternal ; 
by  them  our  souls  are  healed  through  penance  ;  by  them 
we  are  comforted  and  prepared  for  death,  through  ex- 
treme unction  ;  by  them  we  learn  the  first  rudiments  of 
religion  ;  from  them  we  learn  all  that  conduces   to  the 
service  of  God  here,  and  to  his  blessed  enjoyment  here- 
after :  in  a  word,  we  cannot  come  at  the  helps  and 
means  of  our  salvation  otherwise  than  through  them. 
2.    To    obey    them,  because    they    have    power   from 
God   to    instruct,  direct    and  correct    you  ;   He,   that 
heareth  you,  heareth  me.     O  !  did  we  but  remember  this, 
we  should  be  more  ready  to  hear,  and  quick  to  prac- 
tise ;  we    should  not  make  so  slight  as  many  do   of 
their  admonitions,   counsels,  exhortations :  think   how 
often  you   haye    been    told,  Love    God,and    keep  his 
commandments,  decline  from  evil  and  do  good :  there 
is  no  virtue,  no  duty,  either  with  regard  to  God  or 
man,  but  what  you  have  been  admonished  of  by  them  ; 
but  how  little  you  have  regarded  their  words,  I  leave 
you  to  consider.     Think  often  on  these  words  of  God, 
Obey  those  ivho  are  placed   over  you,  and  be   siibjeci 
to  them,  for  they  watch,  as  bring  to  give  an  account  of 
your  souls,   Heb.  xi.  The  honour  and  obedience  you  pay 
to  them  is  for  your  own  good,  that  they  may  do  their 


254  The  Poor  Man's  Catechism  :  Or, 

office  with  joy )  and  not  with  sorrow  ;  for  this  is  not  good 
for  you,  as  the  apostle  says,  Heb.  xiii.  17.  If  through 
your  disobedience  and  contempt  they  are  always-  in 
mourning,  it  is  impossible  they  should  do  their  office  so 
well  for  you  ;  you  make  their  employments  more  diffi- 
cult, and  stop  the  cure  of  your  own  soul.  St.  Paul 
commands  that  priests  who  govern  well,  should  be  ho- 
noured with  a  double  honour.  1.  Tim.  v.  17.  and  by  ma- 
ny they  are  treated  with  a  double  contempt ;  yet  they 
undergo  the  hardest  of  all  labour  for  you,  and  are  ex- 
posed to  the  greatest  of  dangers.  There  is  no  ingrati- 
tude like  theirs,  who  return  evil  for  good.  3.  To  assist 
them  with  your  prayers,  as  their  charge  is  great  arid 
weighty  :  if  St.  Paul  who  was  a  chosen  vessel,  request- 
ed this  of  his  flock,  and  thought  it  necessary  help  to  him, 
how  much  more  need  have  other  pastors  to  request  the 
•same  ?  How  much  more  reason  have  you  to  comply 
with  their  request  ?  Think  of  your  own  infirmities,  and 
pray  that  God  would  help  and  strengthen  them  against 
theirs  :  Alas  !  they  are  as  yourselves,  but  men. 

Of  the  sacrament  of  Matrimony. 

Q.  Y/i/'H AT  is  the  sacrament  of  matrimony?  Jl.  It 
*  *  is  a  new  dignity  added  to  the  contract  of  marri- 
age, by  which  it  is  made  a  sacrament  of  the  new  law, 
and  gives  grace  to  those  that  worthily  receive  it  ?  Q. 
What  is  the  matter  and  form  of  it  ?  *fl.  The  mutual 
consent  of  the  parties,  expressed  in  words  or  signs,  by 
which  they  deliver  and  accept  of  each  other's  bodies. 
^.  What  are  the  effects  of  it  ?  *#.  It  gives  grace  to  the 
married  couple,  to  love  and  bear  with  each  othtir,  and 
to  train  up  their  children  in  the  fear  of  God.  Q.  How 
strict  is  the  bond  of  marriage  ?  Jl.  So  strict,  that  it  can 
never  be  broken  but  by  death. 

INSTRUC.- — Marriage  was  first  instituted  in  paradise, 
when  God  gave  to  man  the  woman,  he  had  made  of  a 
ril>,  taken  from  his  side,  and  blessing  them,  said,  In- 
crease  and  multiply.  But  men  in  time  having  very 
invv  h  deviated  from  this  first  institution  of  marriage,  to 
plurality  of  wives,  arid  divorce  themselves  from 


The  Christian  Doctrine  explained.         253 

those  they  had  married,  our  Saviour  reduced  it  to  what 
it  was  first,  an  indissoluble  union  of  one  to  one  ;  he 
also  made  it  a  sacrament,  that  gives  grace  to  those  who 
worthily  receive  it.  The  end  of  marriage,  as  a  natural 
contract,  was  to  fill  the  world  with  inhabitants,  Increase 
and  multiply,  and  fill  the  earth.  The  end  of  marriage, 
as  a  sacrament,  is  to  fill  the  church  and  complete  the 
number  of  the  elect  in  heaven. 

Marriage,  according  to  St.  Paul,  is  a  great  sacra- 
ment, inasmuch  as  the  conjunction  of  the  married 
couple  resembles  and  represents  the  blessed  union  or  es- 
pousals of  Christ  with  the  church,  which  is  indissolva- 
ble ;  and  upon  this  ground  the  apostle  recommends  re- 
ciprocal love  and  union  between  man  and  wife,  like  to 
that  between  Christ  and  his  church,  which  can  never  be 
without  grace  :  and  this  is  the  grace  which  the  sacra- 
ment of  marriage  gives.  The  holy  fathers  all  taught 
that  marriage  between  Christians  is  a  sacrament :  coun- 
cil and  tradition  ever  taught  it:  the  council  of  Trent 
pronounces  anathema  against  those  who  deny  it;  St. 
Jlugustin  defended  tlie  sanctity  of  it,  and  says,  "  The, 
"  sanctity  of  the  sacrament  is  of  greater  value  than  the 
"  fruit  of  the  womb."  The  marriage  of  Christians  then 
is  a  spiritual  and  holy  thing ;  according  to  that  of  St. 
Paul,  Jtfarriage  is  honourable  in  all  things,  and  the  bed 
undeJUed ;  that  is,  it  is  holy;  and  this,  l.On  account 
of  the  sacrament.  2.  On  account  of  the  fidelity  of  tke 
parties,  which  they  engage  to  each  other.  3.  On  ac- 
count of  their  having  and  educating  children  in  order  to 
eternal  salvation. 

1.  On  account  of  the  sacrament,  which  is  holy,  the 
bond  of  marriage  being  by  our  Saviour  made  indissolva- 
ble,  not  to  be  broken,  but  by  the  death  of  one  of  the 
parties,  that  it  might  more  perfectly  represent  the  mar- 
riage of  Christ  with  the  church,  which  is  so  inseparable 
that  not  even  all  the  powers  of  hell  shall  ever  make  a 
division  between  them.  This  sacrament  also  gives  the 
grace  which  it  signifies ;  an  union  between  man  and 
wife,  like  to  that  between  Christ  and  the  church,  which 
is  spiritual  and  holy.  2,  On  account  of  the  fidelity  of 
the  parties,  who  engage  themselves  to  each  other  far 


256  The  Poor  Marts  Catechism :  Or, 

life,  to  abhor  adultery,  and  not  to  fix  their  hearts,  no, 
3i or  even  their  eyes  upon  Mjy  other,  3.  On  account  of 
their  having  and  educating  children  in  order  to  eternal 
salvation;  for  this  is  certainly  the  end  of  clmstian  mar- 
riages, which  were  not  instituted  merely  for  the  sake 
of  having  children,  but  ibr  the  sake  of  having  such 
Children  as  may  serve  God,  after  their  parents  are 
dead,  and  may  at  hst  be  glorious  in  heaven.  There- 
fore ;St.  Paul  says,  Women  sjiall  be  saved  by  the  bear-ing 
of  children.,  1  Tim.  ii.  15.  not  merely  by  breeding  and 
Searing  children,  for  this  is  nature,  not  grace  ;  but  by 
Bearing  children,  and  educating  them  in  the  fear  of 
God. 

As  the  end  of  matrimony  is,  1.  The  generation  and 
education  of  children  in  the  fear  of  God.  2.  That  man 
and  wife  might  be  a  help  to  each  other,  Gen.  ii.  L8.  and 
tliis  not  only  as  to  the  business  of  this  world,  but,  what 
is  much  more  considerable,  as  to  the  next  world  too, 
both  in  order  to  their  own  salvation,  and  that  of  their 
children.  3.  That  it  might  be  a  remedy  against  concu- 
piscence, by  assigning  a  lawful  object  to  the  natural  in- 
clination which  sin  had  depraved;  hence  great  grace  is 
necessary  to  sanctify  this  state  of  life,  to  perform  all 
the  duties,  and  support  all  the  difficulties  of  it,  which 
St.  Paul  calls  The  tribulations  of  the  flesh,  which  the 
parties  meet  with,  even  from  one  another.  And  this 
grace  is  the  effect  of  the  sacrament,  to  all  those  who 
worthily  receive  it,  and  put  no  obstacle  on  their  part 
against  it.  Now,  to  receive  it  worthily,  you  must  take 
care  that  your  marriage  be  contracted  and  celebrated 
according 'to  the  laws  of  marriage,  and  all  the  rites 
prescribed  by  the  church.  It  ought -also  to  be  public, 
before  the  pastor  and  two  or  three  witnesses  ;  and  the 
priest  should  examine  the  parties  whether  there  are  no 
impediments  to  the  marriage,  as  affinity,  promises  to 
others,  &c.  Children  ought  not  to  marry  without  the 
consent  of  parents  :  nor  parents  force  them  to  marry 
against  their  wills.  They  ought  to  prepare  themselves 
by  purity  of  conscience,  'confession,  and  the  sacrament 
of  penance ;  for  any  one  mortal  sin  is  opposite  to  the 
grace  of  this  sacrament;  by  devout  prayer,  recom- 


The  Christian  Doctrine  explained.         257 

mending  this  weighty  matter  to  God,  bv  good  works, 

&c.  ** 

The  matter  and  form  of  this  sacrament  is  the  mutual 
consent  of  the  parties,  expressed  by  words  or  signs,  by 
which  they  deliver  and  accept  of  each  others  body  for 
life  5  for  which  reason  no  divorce  from  the  bond  of  mar- 
riage is  allowed  under  the  new  law  ;  and  nothing  can 
break  it,  but  the  death  of  one  of  the  parties,  or  one  of 
them  entering  into  religion  before  the  marriage  is  con- 
summated ;  in  which  single  case  the  other  party  may 
lawfully  marry  again  ia  the  other's  life  time.  Coun. 
Trent."Sess.  24.  c.  6.  By  the  same  contract,  they  en- 
gage themselves  to  an  undivided  society  for  life,  and 
cannot  separate  even  from  bed  and  board,  without  suck 
causes  as  the  law  assigns.  The  priest  as  minister  arid 
witness,  joins  them  together,  saying,  I  join  you  in  ma- 
trimony, in  the  name  of  the  Father,  and  of  the  Son,  and 
of  ihe  Holy  Ghost. 

But  although  the  engagement  of  marriage  be  so  strict? 
yet  there  are  some  causes  assigned  by  the  law  and  gos- 
pel, which  authorise  a  separation  as  to  bed  and  board* 
The  first  of  these  is  adultery  in  either  party,  Matt.  v. 
31.  in  which  case  our  Saviour  himself  permits  a  man  to 
separate  from  his  wife,  and  dismiss  her,  if  the  crime  be 
proved  ;  but  even  in  that  case  the  injured  party  cannot 
marry  another,  till  the  death  of  the  other  party,  without 
adultery  :  Every  man  who  dismisses  his  wife,  and  mar- 
ries another,  commits  adultery ;  and  he  who  marries  the. 
woman  that  was  dismissed,  commits  adultery  ivith  her^ 
Luke  xvi.  18.  If  both  are  guilty  of  adultery?  there  is  no 
separation  allowed,  even  as  to  bed  and  board  ;  because 
it  is  only  the  innocent  party  has  a  right  to,  separate* 
Coun.  Trent.  Can.  7.  Inno.  3.  extra  de  Mutter.  £f  stup* 
c.  tun  fraternitas.  Again,  if  the  innocent  party  has 
cohabited  freely  with  the  adulterer,  after  notice  of  the 
crime,  that  party  cannot  separate  ;  because  it  is  then 
presumed  the  injured  party  has  forgiven  the  fault* 
Lege  Crimen.  Cod.  It.  Qtuesitum  40.  This  is  the  only 
cause,  adultery,  that  authorises  a  separation  for  life:  ii^. 
this  case,  the  injured  party  is  under  no  obligation  ever 
to  return  to  the  adulterer  or  adulteress,  though  ever  sx> 


258  The  Poor  Man's  Catechism  :  Or, 

penitent ;  vet  in  some  cases  it  is  advisable  for  a  wife  or 
husband  not  to  refuse  a  reconciliation  with  those  whom, 
we  may  presume  God  has  forgiven.  Other  causes  autho- 
rising a  separation  as  to  bed  and  board,  assigned  by  ca- 
non law,  grounded  upon  the  law  of  God  and  reason,  are 
as  follow:  1.  If  the  husband  or  wife  has  made  an  at- 
tempt to  murder  their  consort.  Lege  consensu  Cod.  de 
repud.  extra  de  restitut.  spoliat.  c.  liter  as.  c.  ex  transmis- 
stt.  2.  If  either  party  has  been  considerably  abused  in 
person,  and  beaten  by  the  other,  and  there  is  reason  to 
fear  a  return  of  the  like  ill  usage,  ibid.  3.  If  either  of 
the  parties  fall  into  heresy  or  idolatry,  and  there  is  great 
danger  of  a  perversion  of  the  orthodox  party,  so  that 
they  cannot  cohabit  without  injury  to  God.  Sine  contu- 
melia  Great  or  is,  c.  Idolatria  28.  q.  1.  4.  If  either  of 
the  parties  solicit  the  other  to  crimes.  5.  If  either  of 
the  parties  be  furious  and  mad,  so  that  there  is  danger 
of  murder.  Yet  we  are  to  observe,  that  none  of  these 
causes,  none  but  adultery,  authorise  a  separation  for 
.life ;  for  when  tbe  party,  who  did  the  wrong,  is  truly 
penitent  .and  reclaimed,  the  other  is  obliged  to  return 
and  be  reconciled. 

EXHOR. — As  now  Christ  has  made  marriage  a 
sacrament,  a  spiritual  and  holy  thing  ;  it  behoves  all 
'  who  enter  into  that  state,  first  to  recommend  it  to  God 
by  prayer,  and  to  call  in  Jesus  to  their  marriage,  like 
those  of  Cana  in  Galilee.  There  is  no  state  but  what 
needs  the  blessing  of  God  to  go  with  it ;  nor  any  state 
happy  without  it.  As  it  is  to  last  for  life,  it  requires  a 
more  serious  consideration  to  think  well,  whether  they 
can  be  happy  together  :  whether  they  can  love  one  ano- 
ther, and  bear  with  each  others  humour  arid  weakness- 
es. Gh  !  what  is  it,  but  absence  of  thought,  and  an  un- 
puly  passion  of  lust,  that  makes  so  many  unhappy  mar- 
riages ?  So  many  to  repent  and  become  miserable  in  a 
short  space  ?  True  conjugal  love,  joined  with  a  special 
grace  and  blessing  of  God,  is  the  only  means  to  make, 
both  entirely  happy.  Think  then  before  hand  ;  think  of 
your  respective  duties  to  each  other  :  Husbands  love 
•your  wives,  as  Christ  loved  the  church.  Wumen  be.  sub- 
ject to  your  husbands^  as  to  our  Lord.  Read  the  first 


The  Christian  Doctrine  explained.         259 

chapter  of  St.  Paul  to  the  Ephesians,  and  weigh  each 
word  well. — Marriage  being  a  sacrament  that  gives 
grace,  prepare  yourselves  to  receive  it  by  humble  con- 
fession and  holy  communion.  When  the  priest  blesses 
you,  take  it  as  "a  blessing  from  God.  When  he  joins  you 
together,  take  it  as  from  God,  joining  the  first  man  and 
woman  together  in  Paradise.  Remember  that  saying, 
What  God  joins,  let  no  man  separate  :  nothing  can  dis- 
solve it  but  death.  Join  with  each  other  in  mutual  fideli- 
ty ;  concur  together  in  all  the  concerns  of  life  :  let  your 
hearts  be  one,  as  you  are  now  two  in  one  flesh :  you  must 
leave  all,  father  and  mother,  if  occasion  be,  to  go  toge- 
ther :  if  at  any  time,  you  are  troublesome  to  each  other, 
think  of  that  saying  of  St.  Paul  to  all  Christians,  chiefly 
to  you,  who  are  now  become  as  one :  Bear  each  others 
burdens,  and  so  you  will  fulfil  the  law  of  Christ ;  which 
is  to  live  in  peace,  union,  and  love.  Forget  not  your  du- 
ties to  God  ;  let  not  your  new  state  of  life  lessen  you  in 
the  love  of  God  5  and  if  you  are  obliged  to  love  one  ano- 
ther, yet  he  must  still  be* loved  above  all,  from  whom  all 
pure  love  proceeds.  He  has  said  it :  He  that  loves  father 
and  mother,  and  the  same  may  be  said  of  wife  or  hus- 
band, more  than  me,  is  not  worthy  of  me.  St.  Matt.  x.  37. 
Another  duty  essential  to  this  state,  is  to  have  always  at 
heart  the  care  of  your  children,  both  their  temporal  and 
spiritual  good  :  that  you  instill  the  love  and  fear  of  God 
into  their  tender  hearts  :  that  you  instruct  them  in  the 
rudiments  of  religion  :  that  you  correct  them  when  they 
say  or  do  amiss  :  that  you  go  before  them  by  good  exam- 
ple :  that  you  provide  for  them,  as  in  your  power  :  chil- 
dren are  not  born  only  for  this  world,  but  chiefly  for  eter- 
nal glory  ;  that  you  may  with  them  sing  the  praises  of  the 
great  Creator  of  mankind  for  ever  and  ever. 

Of  Virtue  and  Vice. 

Q.     Y  TOW   many  cardinal  virtues  are  there  ?    Jl. 
JL  JL  Four  ;  Prudence,  Justice,  Fortitude  and  Tem- 
perance.    They  are  called  cardinal,  oecause  they  are  the 
principal,  and  other  moral  virtues  branch  from  them. 

INSTRUC. — The  end    of  religion   is   virtue,   without 
which  we  cannot  be  beloved  of  God?  or  coine  to  the  en- 


260         The  Poor  Man's  Catechism:  Or, 

joyment  of  him.  Virtue  is  a  power  that  reigns  in  the 
soul,  which  directs  and  inclines  us  to  do  good,  and  avoid 
evil,  both  with  regard  to  the  happiness  of  this  life  and 
the  next.  In  acting  virtuously  we  cannot  do  ill ;  be-1 
cause  virtue  is  essentially  good,  and  renders  those  who 
obey  its  power,  good,  and  their  actions  good.  There  are 
some  common  inbred  principles  of  truth,  and  the  light  of 
reason  in  all  men,  which  contain  the  seeds  of  some  vir- 
tues ;  we  have  a  natural  light  to  discern  truth  from  er- 
ror, and  some  inclination  to  follow  reason,  which  will 
ever  remain  in  a  rational  nature  ;  so  that  by  repeating 
good  acts,  we  may  get  a  habit  of  doing  them,  and  acquire 
moral  virtues  as  the  heathens  did.  But  this  did  not  ren- 
der them  truly  good  and  wise  to  salvation ;  it  only  fitted 
them  for  the  society  of  men,  and  made  them  good  citizens 
of  this  world,  not  of  heaven.  There  is  a  great  disparity 
between  the  virtue  of  one  who  is  temperate,  merely  be- 
cause reason  dictates  that  intemperance  is  prejudicial  to 
health,  and  hinders  reason  from  worktngj  and  one  who  is 
temperate  because  God  teaches  that  it  is  necessary  for 
subjecting  the  body  to  the  soul,  in  order  to  overcome  sin? 
and  be  saved  :  this  is  true  virtue,  which  has  God  for  its 
principle,  and  salvation  its  end.  The  power  of  virtue  is 
all  through  grace  :  God  has  given  to  every  one  a  free 
will  to  embrace  virtue  or  follow  vice ;  it  is  through  his 
grace,  that  in  our  weak  nature  and  fallen  state,  we  prac- 
tise virtue  ;  it  is  through  our  own  perverse  will,  we  prac- 
tice evil ;  a  good  will,  which  we  cannot  have  without 
grace,  is  the  original  of  all  good  things ;  on  the  contrary, 
a  bad  will  is  the  original  of  all  evil  and  vice. 

SECT.  I. 

Of  Prudence. 

AT  is  Prudence?  •&•  Jt  is  a  vir.tue  that 

guards  us  against  ignorance,  and  directs  us 
in  a  right  choice,  that  we  deceive  not  ourselves,  -nor  de- 
ceive others. 

INSTRUC. — Prudence  is  the  key  to  true  knowledge ;  it 
is  what  makes  us  wise  in  our  actions,  and  capable  ta 
counsel  others,  even  in  the  most  difficult  occurrences, 


The  Christian  Doctrine  explained.         261 

It  is  the  part  of  prudence  to  examine  well  before  we  de- 
termine :  to  suspend  our  own  judgment  in  doubts,  and 
rather  submit  to  others  and  learn  knowledge  from  them 
who  have  had  more  experience  ;  to  lay  up  the  memory  of 
what  has  happened  to  others  ;  to  be  circumspect  in  all 
circumstances  ;  to  be  provident  in  foreseeing  the  event  5 
to  be  cautious  in  considering  what  obstacles  we  are  like- 
ly to  meet  with.  To  this  virtue  the  holy  scripture  very 
frequently  exhorts  us :  Son,  do  nothing  without  counsel? 
and  after  the  fact  thou  sJialt  not  repent.  Eccles.  xxxii,  24. 
To  this  our  Saviour  encourages  his  disciples,  Be  prudent 
as  serpents,  and  simple  as  doves.  St. 'Matt.  x.  16.  inno- 
cent and  mild  as  doves,  but  cautious  how  to  proceed  to  a 
right  undertaking.  To  this  St.  Paul  admonishes  all 
Christians,  Take  heed  how  you  walk,  warily,  not  as  un- 
wise, but  as  ivise,  redeeming  the  time,  because  the  days 
are  eviL  Ephes.  v.  15.  Of  this  the  v.ise  man  says,  The 
law  of  the  prudent  man  is  a  source  of  life,^  by  which  he 
may  decline  from  the  ruin  of  death.  Prov.  xiii.  14.  In  a 
word,  it  is  prudence  that  directs  us  in  all  our  ways  and 
doings  to  good,  and  diverts  us  from  all  evil ;  it  guides 
us  in  truth,  and  diverts  us  from  error.  By  this  great 
virtue  kings  and  magistrates  rule,  and  people  obey  ;  ar- 
mies are  commanded,  families  governed,  and  every 
one's  private  life,  and  all  our  actions,  directed  to  out- 
last end. 

EXHOR. — Think,  0  Christian,  what  need  you  have  of 
this  great  virtue,  considering  the  ignorance  you  were 
born  with,  and  the  corruption  you  bring  with  you  into 
the  world  ;  then  pray  that  God  would  infuse  it  into  your 
soul.  It  is  highly  necessary  to  guide  you  both  in  man- 
i\ers  and  religion. — 1.  As  to  manners;  how  many  are 
carried  away  with  the  world,  how  many  go  astray  by  its 
alluring  delights,  and  the  false  maxims  of  the  perverse  ? 
How  many  by  this  means  are  ruined  to  eternity  ?  It  is> 
prudence  must  there  direct  our  steps ;  and  this  will  soon 
discover  the  mistake,  in  taking  false  for  true  joys  ;  false 
pleasure  for  true  delight;  and  will  shew  this  is  no  where 
to  be  found,  but  in  the  love  of  God  and  a  good  conscience. 
Thenas  to  religion,  how  necessary  is  prudence  to  direct 
you  in  a  right  choice,  amidst  the  errors  of  the  age  ?  This. 


The  Poor  Mans  Catechism :  Or, 

laying  prejudice  aside,  will  soon  discover  truth  from 
falsehood  :  it  is  certainly  the  greatest  prudence  to  find 
out,  amidst  the  confused  opinions  of  men,  the  only  sure 
and  secure  way  to  salvation.  There  is  but  one  way  to 
heaven  ;  seek  then  to  he  instructed  in  it,  rather  than  to 
follow  your  own  inventions, 

SECT.  II. 

Of  Justice. 

Q.     TTTHAT  is  justice  ?     Jl.    It  is  a  virtue  which 
VV     gives  to  every  one  his  due  :    To  whom  tri- 
bute, tribute  ;  to  whom  fear,  fear  :  to  whom  honour,  ho- 
nour. Rom.  xiii.  7. 

INSTRUC. — Justice  is  threefold ;  to  God,  to  our 
neighbour,  and  to  ourselves.  God  claims  his  due  in  the 
first  place,  and  what  we  owe  him,  is  religion,  love,  fear, 
honour,  service,  adoration  ;  and  this  is  so  high  a  duty, 
that  we  can  never  render  to  God  an  equality  to  what  we 
owe  him.  Justice  to  our  neighbour,  is  a  fixed  principle 
to  give  every  one  his  own,  and  to  wrong  no  man  :  hence 
a  just  man  is  honest  in  all  his  dealings  and  bargains  of 
any  kind.  This  virtue  in  kings  and  princes,  is  an  uni- 
versal good  ;  as  injustice  in  them  is  an  universal  evil.  It 
is  a  virtue  also  which  runs  through  the  whole  course  of 
every  man's  life  ;  as  we  continually  have  dealings  with 
others:  so  that  of  all  moral  virtues,  this  is  the  most  be- 
neficial to  society;  and  for  this  reason  it  is  remarked, 
that  in  all  states,  the  just  and  the  brave  are  the  most 
honoured  by  the  public ;  as  from  them  the  public  re- 
ceives the  most  service.  Besides  this  general  honesty 
to  all  men,  there  is  a  justice  in  honouring  our  parents, 
in  the  next  place  under  God;  to  whom,  we  can  never 
return  so  much  as  we  have  received,  ljietas  in  parentes. 
A  justice  in  loving  our  country,  in  which  we  are  born 
and  educated,  Pietas  in  patriam.  A  justice  in  respect- 
ing the  good  and  great,  Observansia  majorum.  A  jus- 
tice in  being  grateful  to  our  benefactors;  in  speaking 
truth  to  those  we  live  with,  and  not  deceiving  them  5 
in  living  friendly  with  our  neighbours.  It  is  just  also; 


The  Christian  Doctrine  explained.        26S 

in  some  cases  to  be  generous ;  there  is  justice  in  re- 
warding, and  justice  in  punishing.  These  are  virtues 
of  a  second  rank,  which  branch  from  this  cardinal  vir- 
tue, and  belong  to  it,  as  having  all  something  of  justice 
in  them. 

3.  There  is  a  kind  of  justice  to  ourselves  ;  for  though, 
strictly  speaking,  there  can  be  no  justice  but  between 
two  persons ;  yet,  as  in  every  one  there  is  soul  and 
body,  superior  powers  of  the  soul,  and  inferior,  it  is 
just  that  the  inferior  should  obey  the  superior  part;  and 
therefore  justice  to  ourselves  is  to  take  care  of  the  charge 
God  has  entrusted  us  with,  the  salvation  of  our  souls; 
that  we  watch  and  guard  it  by  grace,  from  the  enemy, 
the  world,  and  our  own  concupiscence ;  to  secure  by  our 
virtues,  its  future  happiness.  The  reward  of  this  great 
virtue  is  expressed  in  these  words,  Blessed  are  they  that 
hunger  and  thirst  after  justice,  for  they  shall  be  filled. 
St.  Matt.  v.  6. 

EXHOR. — To  render  your  life  comfortable,  and  your 
end  happy,  practise,  O  Christian,  this  divine  virtue  :  be 
just  to  heaven  and  earth,  and  perfect  peace  will  pos- 
sess your  soul :  Justice  and  peace  have  embraced  each 
other.  Follow  then  the  general  rule  of  justice :  Give 
unto  every  one  his  due  ;  whether  it  be  duo  by  the  law  of 
God,  or  by  the  law  of  man.  Alas!  what  is  it  but  a 
want  of  this  that  creates  so  much  mischief  and  confu- 
sion upon  earth  ?  So  much  rebellion  against  God  by 
sin;  so  much  fraud,  injustice,  and  even  murders,  with 
other  innumerable  evils  done  to  others  ?  What  is  it 
but  want  of  justice  has  carried  multitudes  of  all  coun- 
tries to  hell  ?  Justice  does  no  wrong ;  injustice  knows 
no  good  ;  a  just  man  gives  glory  to  God,  obedience  to 
his  superiors ;  love  to  his  equals,  and  assistance  to  his 
inferiors;  he  does  no  injury  to  others,  in  word  or  deed  ; 
no,  not  even  in  thought.  Thus  a  just  man  is  dear  both 
to  God  and  men  ;  to  God,  who,  as  he  is  just,  loves  jus- 
tice ;  and  to  men,  because  without  justice  we  cannot 
live  one  by  another.  Whatever  then  be  your  state  of 
life,  O  Christian,  let  justice  attend  it;  for  God  is  just? 
and  with  him  the  just  shall  live  forever;  that  is ?  such 
as  are  just  both  to  God  and  man. 


264  The  Poor  Mai's  Catechism:  Or, 

SECT.  III. 

Of  Fortitude. 

q.  TlfHAT  is  Fortitude  ?  Jl.  It  is  a  virtue  that 
*  gives  us  power  to  face  all  the  evils  of  life, 
and  to  withstand  even  death  itself,  rather  than  abandon 
our  duty. 

INSTHUC. — Fortitude  is  the  armour  and  fence  of  a 
Christian  life  ;  without  it  virtue  is  never  secure  :  there 
is  a  bad  fear,  sufficient  of  itself,  without  any  other 
crime,  to  ruin  our  souls,  and  to  make  us  abandon  our 
faith  and  duty  in  time  of  danger;  especially  when  we 
are  threatened  with  death,  which  is  the  most  terrible  of 
all  things  in  this  world  ;  of  this  it  is  said  :  Woe  to  those 
that  fear,  Apoc.  xxi.  x.  that  is,  who  through  fear  aban- 
don their  duty ;  Their  portion  shall  be  in  the  lake  that, 
burneth  with  fire  and  brimstone,  which  is  the  second 
death :  it  is  fortitude  that  sustains  us  against  these  ter- 
rors, which  will  otherwise  force  us  from  a  good  life ; 
and  vanquishes  all  the  dangers  that  oppose  our  eternal 
felicity.  It  learns  us  patience,  to  endure  the  evils  of 
life  willingly,  rather  than  forsake  good :  constancy  to 
persist  in  virtue,  against  all  difficulties,  from  whatever 
hand  they  come  :  and  perseverance,  to  remain  firm  to 
the  end  in  good,  against  that  tediousness  which  arises 
from  the  length  of  suffering,  which  has  wrought  on  ma- 
ny to  abandon  virtue. 

It  is  fortitude  to  face  death  in  a  just  war  in  defence 
of  one's  country ;  this  the  heathens  had.  But  to  die 
voluntarily  for  God,  in  defence  of  the  true  faith,  or  in 
defence  ot  virtue,  or  to  avoid  sin,  is  Christian  fortitude 
and  martyrdom.  So  many,  in  the  persecutions,1  died 
for  their  faith  ;  and  many  holy  women  were  martyred 
for  chastity  ;  and  Ste.  John  Baptist  for  reprehending  the 
sin  of  adultery.  Blessed  fortitude,  which  has  crown- 
ed so  many  with  glory  !  Whoever  dies  in  such  a  cause, 
has  all  sin  and  punishment  forgiven  him,  and  is  imme- 
diately received  into  the  joys  of  heaven.  Now,  if  for- 
titude keeps  the  soul  steady  and  firm  in  the  greatest 


The  Christian  Doctrine  explained. 

dangers^  when  we  are  threatened  with  death,  it  cannot 
fail  to  fortify  us  against  lesser  ones,  that  we  may  never 
abandon  any  essential  duty,  through  fear :  to  this  vir- 
tue Chjjst  our  Saviour  encourages  his  disciples  in  the 
gospel :  Fear  not  man  who  can  only  kill  the  body  ;  but 
rather  fear  God,  who  can  destroy  both  soul  and  body  in 
hell.  St.  Matt.  x.  28. 

EXHOR.— - Great,  0  Christian,  is  the  necessity  of  this 
virtue  of  fortitude,  if  we  only  consider  our  miserable 
weakness  and  inconstancy  on  the  one  hand,  and  those 
powerful  enemies  we  have  to  combat,  on  the  other  :  so 
weak  that  of  ourselves  we  can  do  nothing,  St.  John  xv. 
5.  at  the  same  time,  that  our  combat  is  not  against  flesh 
and  blood,  but  against  principalities  and  powers,  against 
the  rulers  of  this  world  of  darkness,  against  evil  spirits 
which  haunt  the  air.  Ephes.  v.  12.  Alas  i|^e  have  ene- 
mies both  from  within  and  without,  enemies  watching 
day  and  night  to  devour  us  ;  our  own  corrupt  nature, 
perverse  will,  sensual  appetites,  malice  of  man, 'and 
and  envy  of  devil,  all*conspiring  our  ruin.  And  where 
can  we  find  relief,  but  from  a  divine  Power,  to  support 
us  ?  As  the  terror  of  suffering,  and  the  fear  of  perse- 
cution and  death,  have  a  stronger  power  to  force  us 
from  virtue  and  the  way  of  life,  than  even  sensual 
pleasures  have  to  allure  us  from  it,  hence  we  stand  more 
In  need  of  fortitude  to  withstand  these  terrors^  It  was 
this  that  supported  the  martyrs,  and  is  necessary  to 
support  every  Christian  in  good,  for  every  one  that  will 
live  piously,  shall  suffer  persecution.  2  Tim  iii.  12. 
We  have  great  want  of  fortitude,  not  only  to  vanquish 
our  enemies,  and  fight  against  temptation,  but  to  prac- 
tise virtue,  and  to  surmount  the  difficulty  that  lies  in 
the  way  of  it :  depend  not  then  upon  your  own  strength 
but  say  :  My  help  is  only  from  our  Lord,  ivho  made  hea- 
ven and  earth ;  and  pray  daily :  O  Lord,  be  thou  my 
strength,  my  aid, -my  jtnver  to  conduct  me,  as  thou 
didst  the  Israelites  through  the  desert  of  this  world, 
through  the  dangers  of  life  and  death,  to  the  true  Lancl 
of  Promise,  the  land  of  the  living. 


266  The  Poor  Marts  Catechism :  Or, 

SECT.  IV. 

Of  Temperance.  0 

Q.    TlfHAT  is  Temperance?      A.    It  is  a  virtue 
*    that  moderates  our  sensual  appetites,    and 
keeps  them  within  the  bounds  of  reason,  that  they  may 
not  allure  us  from  virtue. 

INSTRUC. — Virtue  has  two  great  enemies  in  this 
world  ;  1.  Terror  and  persecution,  which  would  force  us 
from  the  practice  of  it.  2.  Sensual  pleasures,  which,  by 
their  power,  too  often  allure  us  to  what  is  contrary  to  it; 
against  the  first,  fortitude  is  necessary  ;  against  the  se- 
cond, temperance :  and  as  amongst  all  sensual  delights, 
carnal  pleasure  and  gluttony  are  the  most  violent,  we 
have  in  a  particular  manner  need  of  temperance,  to  con- 
tain tjiose  appetites  within  the  bounds  that  reason  pre- 
scribes, that  we  neither  commit  sin,  nor  abandon  God 
for  them.  As  every  cardinal  virtue  is  attended  with  a 
train  of  lesser  virtues,  which,  though  they  come  not  up 
to  the  full  perfection  of  their  cardinal  virtue,  yet  have 
something  of  the  nature  of  it  in  them  ;  so  temperance, 
\vhose  perfection  chiefly  lies  in  moderating  our  appetites 
to  the  carnal  pleasure  and  gluttony,  which  are  the  most 
violent,  branches  out  into  many  lesser  virtues,  which  bri- 
dle us  from  excess  in  pleasures  that  are  less  violent ;  for 
instance,  there  is  temperance  not  only  in  eating  and 
drinking,  but  in  dress,  furniture,  equipage  ;  moderation 
in  all  things;  in  our  mirth,  discourse,  and  recreation  ; 
in  our  curiosity  after  knowledge ;  in  the  opinion  we  have 
of  our  own  abilities  ;  which  are  all  parts  of  temperance  ; 
as  is  also  clemency,  which  mitigates  the  punishment  due 
to  others  ;  and  mildness,  which  moderates  anger ;  abste- 
miousness from  certain  meats,  at  certain  times,  called 
fasting  ;  sobriety  in  drinking  ^chastity,  to  refrain  from 
all  carnal  pleasures  forbidden ;  and  continency,  to  ab- 
stain even  from  lawful  ones,  and  to  withstand  the  most 
Tiolent  attacks  of  them,  which  have  all  some  thing  of  tem- 
perance in  them  and  spring  from  it.  Temperance  then 
relate^  both  to  soul  and  body  ;  it  is  a  virtue  so  necessa- 


The  Christian  Doctrine  explained.          267 

ry,  that  there  is  no  heaven  for  us  without  it,  He  that  is 
abstinent,  shall  take  life. — Consider  how  many  evils 
spring  from  intemperance  ?  How  many  make  a  God  of 
their  belly,  and  idols  of  themselves  ?  How  many,  with 
the  rich  glutton,  damn  themselves  by  a  brutish  intempe- 
rance in  diet  and  cloathing  ?  How  many  have  no  bounds 
in  the  liberty  of  the  tongue,  and  the  exorbitant  desires 
and  passions  of  their  hearts  ?  Temperance  then  is  abso- 
lutely necessary  to  moderate  all  these  extravagances ; 
to  regulate  our  interior,  as  well  as  exterior.  Hence  is 
that  lesson  of  St.  Paw/,  Let  us  live  honestly,  not  in  riot- 
ing and  drunkenness,  but  put  on  our  Lord  Jesus  Christ. 
Rom.  xiii.  13. 

EXHOR. — What  more  necessary  virtue  for  you,  O 
Christian,  to  live  the  sober,  chaste  and  temperate  life  of 
Christ  and  his  saints,  than  temperance  ?  Prayer,  fast- 
ing, and  penance,  are  the  only  means  to  preserve  it  5 
austerities  and  self-denials  help  and  maintain  it ;  if  you 
fail  in  these,  this  virtue  is  easily  and  soon  destroyed. 
Blessed  temperance,  that  keeps  us  in  subjection  to  God? 
and  preserves  us  in  all  good*  against  the  most  violent 
forbidden  pleasures  !  Temperance  breeds  serenity  oi 
mind,  and  renders  us  happy,  both  in  this  world  and  the 
next :  labour  hard  then  to  obtain  of  God  this  cardinal 
virtue,  from  whence  so  much  good  proceeds.  Keep  a, 
watoji  over  every  motion  of  ^our  sensual  appetite  ;  and 
if  in  any  respect  you  become  irregular  or  immoderate  in 
the  offices  of  life,  correct  yourself,  and  let  temperance 
govern  you ;  let  temperance  accompany  all  the  blessings 
of  nature  you  enjoy  ;  use  them  with  moderation,  such  as 
God  requires  :  follow  necessity,  not  excess  and  superflu- 
ity ;  whatever  exceeds  the  bounds  of  necessity  degene- 
rates into  luxury:  bridle  your  appetite,  that  no  gluttony 
proceed  from  meat  and  drink,  which  makes  us  degene- 
rate into  brutes  :  let  temperance  also  govern  the  inward 
man,  and  bridle  your  excessive  passions,  and  the  immo- 
derate desires  of  your  heart.  Let  it  govern  the  outward 
man,  that  nothing  bad  proceed  from  your  lips  :  let  it 
teach  you  when,  where,  how  much  and  in  what  manner 
to  speak.  In  a  word,  let  it  regulate  your  whole  com- 
portment 5  that  nothing  but  dq§ency  and  modesty  may 


268  The  Poor  Man's  Catechism :  Or, 

be  seen  in  it.  Live  soberly  in  this  world,  and  abstain 
from  all  forbidden  pleasures  ;  so  shall  you  be  satiated 
with  the  torrent  of  eternal  pleasure  in  the  next. 

Of  the  gifts  of  the  Holy  Ghost 

Q.  117HAT  are  the  gifts  of  the  Holy  Ghost  ?  A. 
Wisdom,  understanding,  counsel,  fortitude, 
knowledge,  piety,  the  fear  of  our  Lord. 

INSTRUG. — These  gifts  of  the  Holy  Ghost  are  set  down 
by  the  prophet  Isaiah,  c.  Ixi.  1.  Our  Saviour  was  re- 
plenished with  them  ;  he  brought  them. from  heaven  for 
us  his  servants,  and  distributes  them  to  the  faithful,  ac- 
cording as  he  pleases.  They  transcend  moral  virtues  : 
moral  virtues  are  habits  that  only  incline  us  to  follow 
reason  in  our  actions  ;  but  these  gifts  incline  us  to  obey 
the  impulse  and  motion  of  the  Holy  Ghost,  by  whom  we 
are  led  to  life  everlasting.  They  are  as  so  many  supe- 
rior graces,  to  improve  us  in  virtue  and  to  perfect  us  in 
a  Christian  life.  They  supply  all  the  necessities  of  our 
infirm  state,  in  order  to  a  blessed  eternal  one. 

Wisdom  teaches  us  to  order  and  direct  all  our  actions 
to  the  glory  of  God,  and  our  last  end  :  understanding,  ele- 
vates us  to  penetrate  and  to  submit  to  the  mysteries  of 
faith :  council,  discovers  to  us  the  frauds  and  deceits  of  the 
Devil,  the  better  to  avoid  them :  fortitude,  strengthens 
us  against  the  persecutions  of  the  world  :  knowledge, 
teaches  us  to  know  and  understand  the  will  of  God  : 
piety,  makes  us  devout  and  zealous  to  put  the  same  in 
execution  :  fear,  makes  us  cautious  not  to  offend  so  tre- 
mendous a  Majesty.  These  gii'ts  are  infused  into  the 
hearts  of  none  but  true  believers. 

EXHOR. — How  much  ought  you,  0  Christian,  to  covet 
and  preserve  these  divine  gifts  of  the  Holy  Ghost,  so  es- 
sential to  happiness  !  O  what  are  all  the  gifts  of  nature 
to  them  !  They  raise  us  up,  poor  and  miserable  as  we  are 
in  this  world,  to  eternal  glory.  They  truly  come  from. 
God,  and  carry  us  to  God.  Behold  now  the  assistance 
they  give  us,  to  advance  and  conduct  us  to  happiness 
everlasting  ;  to  which  ordinary  virtues,  without  these, 
would  not  be  sufficientiin  our  infirm  state  ;  because* 


The  Christian  Doctrine  explained* 

without  these,  virtue  is  not  long  preserved. — As  corrupt 
nature  carries  us  away  to  sensual  objects,  and  to  em- 
brace false,  for  true  delights,  to  take  evil  for  good  ;  wis- 
dom corrects  the  mind,  and  teaches  us  to  frame  a  right 
judgment,  to  aspire  to  higher  things  ;  to  pursue  virtue^ 
and  the  love  and  knowledge  of  God  :  this  is  the  wisdom 
of  God,  and  produces  life  ;  the  wisdom  of  the  world 
brings  death :  O  how  necessary  is  this  divine  gift  amidst 
the  dark  follies  of  life ! — As  we  are  all  born  with  a  natu- 
ral blindness,  and  weakness  of  reason,  in  respect  to  hid- 
den mysteries  of  God,  the  gift  of  understanding  helps  us 
te  discern  the  truths  God  has  revealed  to  his  church ;  en- 
lightens us  to  see  beyond  time  into  eternity  ;  this  is  what 
we  ought  to  pray  for  :  Lord,  give, me  understanding  to 
know  thy  ways.  O  what  is'it,  but  the  want  of  this, 
makes  so  many  wise  in  their  own  conceits  ;  and  to  pass 
judgment  upon  what  they  are  not  in  the  least  able  to 
comprehend  !  Hence  how  many  walk  in  the  dark,  and 
plunge  themselves  into  error,  infidelity  and  vice !  Coun- 
sel helps  the  ignorance  of  our  minds,  by  embracing 
wholesome  instructions  given  us;  this  teaches  us  to  shua 
evil,  and  do  good;  it  discovers  to  us  the  snares  of  the 
Devil,  and  informs  us  of  the  many  dangers  a  spiritual 
man  is  exposed  to  :  to  hear  and  follow  counsel,  is  the 
way  to  be  preserved  from  those  dangers  which  are  the 
overthrow  of  innumerable  souls. — Fortitude  is  the  ar- 
mour of  a  Christian,  and  most  necessary  for  him  whose 
life  is  a  warfare  ami  continual  combat  upon  earth ;  it  is 
only  through  fortitude  we  can  be  victorious  over  all,  and 
secure  our  virtue  here,  and  felicity  hereafter*  Through 
fortitude,  we  are  armed  against  the  most  violent  assaults 
of  the  Devi!,  malice  and  persecution  of  wicked  men ;  by 
it,  we  vanquish  self-will,  self-love,  our  greatest  enemy. 
So  great  is  this  gift,  that  of  it  the  wise  man  says  r  Better 
is  he  who  commands  his  soul,  than  he  who  conquers  cities 
Prov.  xvi.  32. — Knowledge  preserves  us  from  the  eager 
pursuit  of  our  own  wills,  and  shews  us  what  is  the  will 
of  God,  and  what  our  duty  to  him  j  many  follow  their 
own  fancies,  and  have  themselves  for  their  guide,  what  is 
this,  but  the  blind  leading  the  blind,  till  both  fall  into  the 
pit  f  Of  whom  St.  Bernard  rightly  says,  "  He  that  has 
2.3* 


276  The  Poor  Man's  Catechism :  Or, " 

himself  for  his  master,  "  lias  a  fool  for  his  scholar.'7 
Great  is  the  gift  of  knowledge,  which  preserves  us  from 
so  great  a  folly  ;  teaching  us  to  know  God,  and  to  know 
ourselves  ;  to  see  the  follies  of  life,  and  the  joys  of  eter- 
nity. If  knoivledge  please  the  soul,  counsel  shall  guard 
thee,  and  prudence  preserve  thee,  from  all  evil.  Prov.  ii. 
10.  Piety  is  a  noble  gift,  which  inspires  us  with  zeal 
and  devotion,  to  serve  the  great  God  of  Majesty,  and 
with  earnest  labour  to  work  out  our  salvation  :  we  have 
certainly  great  need  of  this  gift,  who  have  hitherto  been 
so  lukewarm  and  indifferent  in  our  duty  to  God,  and  our 
spiritual  concerns.-—  The  fear  of  the  Lord  is  the  begin- 
ning of  true  wisdom,  and  inspires  us  with  reverence  for 
God ;  so  adorable  iiu  love  and  goodness,  that  we  dread 
nothing  more,  than  the  evil  of  sin,  so  displeasing  and  op- 
posite  to  that  infinite  good,  which  is  in  God.  This  gift 
of  the  Holy  Ghost  is  not  a  servile,  but  a  filial  fear  ;  the 
fear  a  child  has  to  offend  a  loving  parent :  it  is  like  to 
that  the  Angels  have  in  heaven,  who  with  trembling,  fall 
down  and  adore  their  great  beloved  God ;  it  is  a  fear  all 
just  men  have  on  earth,  who  with  this  fear  and  trembling 
work  out  their  salvation.  This  is  the  fear,  O  Christian, 
you  must  pray  for,  as  it  is  the  beginning  of  all  good  ; 
alas  !  it  is  the  want  of  it  is  the  beginning  of  all  folly  and 
wickedness:  this  is  what  all  the  good,  all  the  saints  de- 
sired :  Pierce,  0  Lord,  my  flesh  with  thy  fear,  for  I 
have  dreaded  thy  judgments.  Let  this  holy  fear  accom- 
pany you  in  all  you  do,  and  then  youVill  not  sin. 

Of  the  fruits  of  the  Holy  Ghost. 

q,  "WITH AT  are  the  fruits  of  the  Holy  Ghost  ?  A. 
'*  Charity,  jov,  peace,  patience,  longanimity., 
goodness,  benignity,  mildness,  fidelity,  modesty,  conti- 
nence, chastity.  So  they  are  numbered  by  St.  Paul  to 
the  Galations,  c.  v.  to  which  seems  to  answer,  what  is 
said  in  the  Apocalypse,  in  the  description  of  the  celestial 
Jerusalem  :  On  both  sides  the  river  is  a  tree  of  life  that 
bringeth  twelve  fruits,  c.  ult. 

INSTHUC. — The  fruit  is  the  last  product  we  expect 
fyprn  the  tree  $  and  when  it  comes  to  its  perfection  and 


The  Christian  Doctrine  explained.          %ft 

maturity,  has  a  sweetness  in  it,  which  delights  the  taste  ; 
so  the  acts  of  charity,  joy,  peace,  patience,  Sfc.  above- 
mentioned,  are  what  proceed  in  our  souls,  through  the 
grace  of  the  Holy  Ghost,  as  the  fruits  which  are  expect- 
ed from  that  grace,  and  are  accompanied  with  all  spiri- 
tual delight.  Amongst  these  charity  has  the  first  place, 
as  being  the  most  excellent,  from  whence  all  the  rest  pro- 
ceed :  tor  by  love,  the  soul  having  God  always  present, 
hence  must  follow  joy  :  thence  comes  also  peace  and 
tranquillity  of  mind,  while  the  fluctuating  and  restless 
passions  of  the  soul  are  quieted  by  having  our  hearts  fix- 
ed upon  only  one  object  of  love :  but  as  we  must  know 
how  to  endure,  the  evils  of  this  life,  as  well  as  how  to  ex- 
pect, with  untired  minds,  the  good  things  of  the  life  to 
come,  in  order  to  secure  our  peace,  hence  the  fourth  fruit 
of  the  Holy  Ghost  is  patience;  and  the  fifth,  longani- 
mity. From  the  love  of  God  follows  the  love  of  our 
neighbour,  which  cannot  be  without  a  will  to  do  good  to 
others  ;  hence  the  sixth  fruit  is  goodness  ;  and  as  this  is. 
not  perfect,  unless  we  do  good  to  others,  after  a  kind,  af- 
fable manner, the  seventh  is  benignity.  But  since  chanty 
is  not  yet  perfect  in  us,  unless,  besides  doing  good,  we 
bear  the  morose  and  troublesome  manners  of  others,  and 
allay  all  the  motions  of  our  anger  and  passions  against 
them,  the  eighth  is  mildness  ;  and  of  this  charity  we  give 
a  proof,  by  our  fidelity,  in  every  thing%e  undertake  for 
others  service,  and  never  deceiving  them,,  which  is  the 
ninth.  Thus  far  the  grace  of  the  Holy  Ghost  disposes 
our  souls  well,  towards  God  and  our  neighbour.  As  to 
ourselves  we  are  well  disposed  in  our  exterior  comport-; 
ment,  in  our  words,  dress,  &c.  by  modesty,  which  permits 
nothing  indecent  about  us  :  and  this  therefore  is  the 
tenth  fruit  of  the  Holy  Ghost  :  and  as  to  our  interior 
passions ;  concupiscence  of  the  flesh,  which  is  the  strong* 
est,  is  quite  suppressed  by  continency  ;  by  which,  we  re- 
sist the  most  violent  temptations  ta  pleasure,  which  is 
the  eleventh  :  and  by  chastity,  by  which,  we  abstain 
from  all  forbidden  carnal  delight,  which  is  sometimes 
brought  to  so  great  perfection  in  the  soul,  by  the  grace 
of  the  Holy  Ghost,  as  neither  to  be  overcome  by  these 
pleasures,  or  even,  much  tempted  by  them* 


The  Poor  Marts  Catechism :  0ry 

EXHOR. — These,  Christian,  are  the  fruits  which  God 
expects  from  the  grace  he  has  so  abundantly  bestowed 
upon  you ;  these  will  make  your  life  comfortable,  and 
your  end  glorious.  Charity  is  the  main  of  them  ;  this 
must  ever  reign  in  your  heart,  and  work  in  your  life  : 
upon  this  all  other  perfections  are.  founded  ;  and  our  vir- 
tues cease  to  be  divine  when  chanty  fails.  All  virtue 
must  be  ingrafted  therein,  as  in  a  vine,  to  bear  fruit. 
With  this  St.  Paul  begins,  when  he  numbers  up  the  fruits 
of  the  Holy  Ghost,  as  all  proceeding  from  this  first  fruit, 
charity.  All  things  then  become  good  and  virtuous, 
where  charity,  the  love  of  God  and  our  neighbour  go- 
verns :  a  good  tree  cannot  bear  bad  fruit ,  nor  a  bad  tree 
good  fruit.  A  good  Christian,  who  has  the  love  of  God, 
while  he  so  remains  in  God,  can  do  no  evil :  a5,bad  Chris- 
tian that  is  totally  deprived  of  the  love  of  God,  can  do 
nothing,  in  that  state?,  that  is  meritorious  before  God. 
Live  then  by  the  grace  of  the  Holy  Ghost,  not  by  the 
rnarxims  of  the  world,  live  vSo  that  the  fruits  of  the  Holy 
Ghost,  may  appear  visibly  in  your  life,  not  the  works  of 
the  flesh :  those  are  quite  opposite  to  these  others  5  be- 
cause one  carries  us  to  what  is  above  ourselves,  the  other 
to  what  is  below  ourselves.  Mistake  not  then,  if  you 
pretend  to  be  a  Christian  indeed.  God  will  not  be  laugh- 
ed at:  what  a  man  sows,  that  he  shall  reap  ;  he  that  sows 
in  the  flesh,  of  t&  flesh  he  shall  reap  corruption :  he  that 
sows  in  the  spirit ,  (he  that  works  by  the  grace  of  the  Holy 
Ghost)  shall  reap  the  spirit,  life  everlasting.  Gal.  viiu 
6.  One  is  the  work  of  grace,  the  other  of  sin  and  cor- 
fuption. 

Of  the  eight  Beatitudes. 

Q.  "MTTHICH  are  the  eight  beatitudes  ?  A.  1.  Blessed 
are  the  poor  in  spirit,  for  theirs  is  the  king- 
dom of  heaven.  2.  Blessed  are  the  meek,  for  they  shall 
possess  the  land.  3.  Blessed  are  they  that  mourn,  for 
they  shall  be  comforted.  4.  Blessed  are  they  that  hun- 
ger and  thirst  for  justice,  for  they  shall  be  tilled.  5* 
Blessed  are  the  merciful,  for  they  shall  find  mercy.  6. 
Blessed  are  the  clean  of  heart*  tor  they  shall  see  God.  7, 


The  Christian  Doctrine  explained.        273 

Blessed  are  the  peace-makers,  for  they  shall  be  called 
the  sons  of  God.  8.  Blessed  are  they  that  suffer  perse- 
cution for  justice  sake,  for  theirs  is  the  kingdom  of  hea- 
ven. St.  Matt.  v.  3.  &c. 

INSTRUC. — These  great  virtues,  which  the  world  re- 
jected and  abhorred,  our  Saviour  brought  into  honour 
again,  under  the  name  of  beatitudes  ;  because  we  are  to 
ascend,  by  these  blessed  steps,  unto  eternal  beatitude  in 
the  next  life,  and  to  a  kind  of  beatitude  here  ;  inasmuch 
as  every  one  finds  himself  happy  in  proportion  as  he  ad- 
vances prosperously,  and  approaches  nearer  to  his  eter- 
nal beatitude.  They  were  taught  by  our  Saviour  to  his 
apostles  on  the  mountain,  to  be  by  them  delivered  to  all 
Christians,  in  opposition  to  those  the  world  falsely  styles 
beatitudes ;  which  have  deceived  many,  and  are  a  hin- 
drance to  that  true  beatitude  we  look  for  in  heaven. 

1.  As  those,  who  place  their  happiness  in  their 
pleasures,  aim  at  pre-eminence  and  plenty,  above 
others,  in  riches,  and  the  honours  that  attend  them  ; 
in  opposition  to  these  is  the  first  beatitude  :  Blessed  are 
the  poor  inspirit;  who  either  actually  forsake,  or  at 
least  withdraw  their  affections  and  heart  from  their 
riches,  even  to  a  contempt  of  them :  to  them  is  pro- 
mised the  kingdom  of  heaven ;  where  that  pre-eminence 
of  honour,  and  that  of  plenty  is  found,  which  others  in 
their  riches  and  greatness  seek  in  \^in.  2.  As  the  lo- 
vers of  this  world  think  to  ^stablish  their  security  by 
quarrels  and  wars,  the  better  to  destroy  their  enemies  ; 
in  opposition  to  these  is  the  second  beatitude  :  Bltssed 
are  the  meek,  who  moderate  anger,  and  enjov  perfect 
tranquillity  interiorly,  and  shew"  the  same  exteriorly  in. 
their  words,  countenance,  and  behaviour ;  speaking 
affably  when  they  are  reviled,  seeking  no  revenge  when 
injured,  but  overcoming  evil  with  good  :  to  them  is  pro- 
mised what  the  others  often  lose*,  a  quiet,  secure,  and 
permanent  possession  of  the  land  ;  the  land  of  the  living. 
3.  The  lovers  of  the  World  have  a  violent  passiozi  for"  de- 
lights and  pleasures;  imagining  to  find  some  shelter  and 
consolation  in  them,  against  the  sorrows  of  this  life :  in  op- 
position to  those  of  the  third  beatitude :  Blessed  are  they 
that  mourn;  who  abstain  from  the  joys.,  of  the  worlc[> 


274  The  Poor  Man's  Catechism  :  Or, 

bewail  their  own  sins  with  true  sorrow,  and  lament  to 
see  God  offended  by  so  much  wickedness  of  others,  and 
sigh  in  their  absence  from  God  and  heaven  :  to  them  is 
promised  what  the  others  look  for,  but  never  find,  true 
consolation,  which  will  have  no  end. 

4.  But  as  it  is  not  sufficient  to  remove  the  hindrances 
to  beatitude,  but  we  must  ascend  unto  it  by  virtue  ; 
Aence  is  the  fourth  beatitude  :  Blessed  are  they  that  him- 
ger  and  thirst  for  justice:  that  is,  for  virtue,  striving 
daily  to  increase  in  it,  and  to  make  others  virtuous  also; 
to  them  is  promised,  what  the  wicked  aim  to  acquire  for 
themselves  by  wickedness  and  injustice,  to  be  jilted.,  and 
abound.  5.  As  the  just  themselves  have  still  need 
to  obtain  mercy  of  God,  to  deliver  them  from  their 
miseries,  both  corporal  and  spiritual  ;  hence  is  the  fifth 
beatitude  ;  Blessed  are  the  merciful,  who  are  ready  and 
inclinable  to  relieve  all  that  suffer,  both  corporally  and 
spiritually,  whether  friend  or  enemy,  without  regard  to 
any  consideration,  but  their  wants  :  to  them  is  promised, 
what  the  unmerciful  would  have,  but  deserve  it  not ;  to 
be  freed  from  all  the  miseries  both  of  this  world  and  the 
otfier,  by  the  mercy  of  God.  6.  But  as  no  one  can  see 
God,  but  those  who  are  defiled  with  no  sin  or  bad  pas- 
sions, and  who  have  a  holy  and  pure  conscience  ;  to 
those  is  promised  the  sixth  beatitude  :  Blessed  are  the 
clean  of  heart ;  tolliem  is  promised  what  none  of  the 
wicked,  defiled  with  sin,  can  have ;  to  see  God,  by 
the  clear  vision  of  him,  from  all  eternity.  7.  As  the 
clean  of  heart,  who  are  free  from  sin,  are  at  peace 
with  God,  with  their  own  consciences,  and  with  all  men  ; 
hence  is  the  seventh  beatitude ;  Blessed  are  the  peace 
makers  ;  who  keep  peace  with  all,  and  seek  not  to  create, 
but  to  make  up  differences  and  quarrels  amongst  others : 
to  them  is  promised  the  glory  of  being  the  sons  of  God  ; 
because  by  this  they  give  proof  of  their  likeness  to  God; 
as  those,  who  breed  quarrels  and  discord,  are  like  the 
devil.  Lastly,  when  we  are  perfect  in  the  foregoing 
beatitudes,  and  are  w*ell  established  in  these  virtues,  the 
consequence  will  be,  that  we  shall  suffer  persecution  for 
them,  which  the  devils  will  procure  out  of  their  hatred 
against  God  and  virtue,  but  not  departing  from  them  on 


The  Chrstian  Doctrine  explained. 

their  trial,  hence  is  the  eighth  beatitude :  Blessed  are  they 
that  suffer  persecution  for  justice  sake  :  to  them  is  pro- 
mised a  remission  of  all  sin  and  punishment,  if  they  die 
for  it,  and  immediate  entrance,  after  death,  into  the 
kingdom  of  heaven,  and  greater  glory  there  than  to 
others.  These  regards  are  all  one  and  the  same  in 
substance,  eternal  bliss ;  which  is  expressed  in  different 
words,  and  under  different  notions,  and  a  re  ward  adapted 
to  every  beatitude,  that  it  might  be  more  easily  compre- 
hended :  and  as  every  beatitude  is  a  step  that  approaches 
nearer  and  nearer  to  the  enjoyment  of  God,  so  we  may 
observe  different  steps  and  degrees  in  the  rewards  pro- 
mised ;  as  to  have  the  kingdom  of  heaven  is  the  first ;  to 
possess  it,  is  still  more :  to  be  comforted  in  it,  seems 
still  greater  ;  to  be  filled  with  comfort \  is  another  de- 
gree -5  to  receive  from  the  mercy  of  God,  what  exceeds 
all  expectation,  is  still  greater  :  to  see  God  and  enjoy 
him,  is  the  very  essence  of  beatitude,  and  expresses 
more  than  any  of  the  foregoing :  but  to  be  the  sons  of  God, 
is  the  greatest  dignity  in  his  kingdom,  next  to  the  king 
himself:  arid  all  these  are  comprehended  in  the  glory 
which  is  promised  to  those  who  sutler  persecution  for  jus- 
tice sake  ;  for  theirs  is  the  greatest  of  all,  in  the  kingdom 
of  heaven.  On  the  other  hand,  terrible  woes  are  pro- 
nounced against  those  who  have  no  beatitudes  but  riches, 
honours,  delights,  and  pleasures  :  Woe  to  you  rich,  be- 
cause you  have  your  consolation  :  Woe  to  you  who  are 
full,  becduse  you  shall  hunger :  Woe  to  you  who  laugh  now, 
because  you  shall  weep  and  wail :  Woe  to  you  ichen  men 
shall  bless  you,  with  praise,  flattery,  applause,  St.  Luke, 
vi.  24.  &c.  for  so  their  fore-fathers  did  to  the  false 
prophets. 

As  our  Saviour  taught  and  shewed  his  disciples  these 
blessed  steps  to  beatitude,  he  trod  those  steps  before  them, 
to  encourage  them  to  follow  after.  Who  was  more  poor 
and  contemned  by  the  world  than  he  ?  Who  more  meek, 
in  bearing  injuries  ?  Wlio  bewailed  the  sins  of  mankind 
with  greater  compassion  ?  Who  thirsted  more  after  jus- 
tice ?  Who  more  mercifnl  than  he,  who  forgave  those 
that  crucified  him,  and  relieved  the  penitent  thief  upon 
the  cross,  with  the  comfortable  promise  of  glory  ?  Who 


The  Poor  Marts  Catechism:  Or, 

so  clean  of  heart,  and  free  from  sin  ?  Who  a  greater 
peace-maker  than  he,  who  made  peace  between  God 
and  man?  Who  more  truly  suffered  for  justice,  than 
he  who  died  for  teaching  virtue,  reprehending  sin?  and 
redeeming  mankind  ? 

EXHOR. — Heaven,  O  Christian,  is  your  desired  end 
and  happiness :  all  things  on  earth",  the  most  refined 
pleasures  and  delights  of  earthly  men  are  torments,  in 
comparison  of  its  joys.  Nothing  but  God  can  make 
the  soul  of  man  happy  ;  without  him  all  things  here  are 
but  vanity,  misery  and  vexation  of  spirit.  Where  is 
the  person  who  can  deny  it  ?  Solomon,  the  wisest  of  all, 
confessed  it :  live  now  the  life  of  Jesus  and  his  saints, 
that  you  may  enjoy  the  happiness  of  his  saints;  and 
here  see  by  what  steps  you  are  to  ascend  thither.  Bles- 
sed are  the  poor  in  spirit.  Bend  not  too  much  your 
mind  on  life,  or  any  thing  in  life :  court  not  its  riches, 
state  or  grandeur,  which  will  soon  have  an  end  ;  but  set 
your  heart  upon  joys  that  are  eternal.  If  you  are  rich, 
live  not  as  Dives  did ;  remember  he  died,  and  was  buried 
in  hell ;  if  you  cannot  actually  forsake  your  riches,  to 
become  poor,  forsake  them  at  least  with  your  soul,  and 
with  your  reason,  and  value  them  not ;  this  is  true  wis- 
dom. Blessed  are  the  meek.  Give  not  way  to  passion  • 
passion  is  the  destroyer  of  reason,  and  takes  away  un- 
derstanding: carry  yourself  with  lenity  and  mildness 
towards  your  fellow  creatures ;  tins  will  justify  your 
cause  before  God  and  man,  .more  powerfully  than  anger 
and  revenge.  Blessed  are  they  that  mourn :  sow  in 
tears>  and  you  will  reap  in  joy  :  bewail  your  sins  while 
you  may,  and  time  is,  with  tears  of  true  sorrow  and 
contrition:  confess,  do  penance,  leave  off*  sin;  one 
hour  of  this  sorrow,  will  bring  you  more  consolation, 
than  all  the  vain  joys  of  the  world.— Blessed  are  they 
that  hunger  and  thirst  for  justice:  be  just  to  all,  give 
every  one  his  due  ;  to  God  in  the  first  place*  give  due 
honour,  love,  and  service ;  give  your  neighbour  also  what 
is  due  to  him,  obedience  to  superiors,  love  to  your  equals, 
assistance  to  inferiors  ;  do  justice  to  yourself,  in  taking 
care  of  your  soul, — Blessed  are  the  merciful.  If  you 
are  merciful,  you  shall  find  mercy :  be  ever  ready  to 


The  Christian  Doctrine  explained.        277 

relieve  those  that  suffer,  and  have  pity  on  them,  as  yoti 
are  in  constant  need  of  God's  mercy  yourself;  and 
remember,  if  you  are  lost,  it  will  not  be  through  any 
deficiency  of  mercy  in  God,  but  through  want  of 
mercy  in  yourself;  for  if  you  had  shewn  mercy  to 
others,  you  might  find  mercy  at  bis  hands. — Blessed 
are  the  dean  of  heart.  Keep  your  soul  pure  from  sin ; 
let  nothing  defiled  or  offensive  to  the  most  pure  eyes  of 
God,  harbour  there;  you  are  the  temple  of  the  Holy 
Ghost,  nothing  but  sanctity  and  purity  ought  to  be 
there:  when  any  evil  or  impure  thought  rises  in  your 
mind,  turn  your  heart  to  God  and  say,  Lead  us  not  into 
temptation. — Blesssd  are  the  peace-makers.  Beware  then 
of  being  the  occasion  of  others  dissentions,  or  widen- 
ing the  breach,  as  many  do.  Seek  peace  with  God; 
keep  it  with  all  men,  and  strive  to  reconcile  and  make 
up  others  differences  :  such  are  the  sons  of  God. — Bless- 
ed are  they  that  suffer  persecution  for  justice.  They 
come  the  nearest  to  our  Lord  and  Saviour,  who  suffer 
unjustly  for  men  :  they  are  his  true  and  worthy  disci- 
ples, who  suffer  persecution  for  his  holy  religion  :  if  we 
ought  to  embrace  all  the  evils  of  this  life,  which  we 
suffer  justly  for  sin,  with  the  patience  of  Jesus  on  the 
cross,  without  murmuring  and  impatience ;  how  much 
in  the  wrong  are  we  to  murmur  and  complain  at  suf- 
fering persecution  for  justice ;  in  which  we  ought  ever 
to  rejoice  ?  because  to  all  such  is  promised  the  highest 
reward  in  the  glory  of  the  kingdom  of  heaven.  These 
are  the  blessed  steps  we  must  take  in  this  life,  and  these 
will  lead  us  unto  the  clear  sight  and  enjoyment  of  God. 

SECT.  I. 

Of  the  Works  of  Mercy. 

Q.     TTTHAT  are  the  works  of  mercy?     Jl.  They 

W     are  corporal  and  spiritual.     Q.   Which  are 

the  corporal  works  of  mercy  ?     -A.  'J\>  feed  the  hungry; 

to  give  drink  to  the  thirsty ;  to  clothe  the  naked  ;  to 

harbour  the  harbourless  ;  to  visit  the  sick  ;  to  visit  the 

imprisoned  ;  to  bury  the  dead.     Q.  Do  these  works  me- 

24 


27  S  The  Poor  Man\  Catechism  :  Or, 

Tit  a  reward  ?  *#.  Yes  :  Christ  has  promised  heaven  to 
such,  Come,  O  ye  blessed  of  my  Father,  and  receive  the 
kingdom  prepared  for  you,  from  the  beginning  of  the 
world  ;  because  when  I  was  hungry,  you  gave  me  to  eat ; 
when  I  iv as  thirsty,  you  gave  me  to  drink ',  Sfc.  St.  Matt, 
xxv. 

INSTRUCV — Great  is  the  obligation  of  every  Christian 
to  relieve,  as  in  his  power,  his  distressed  brethren.  It 
is  the  duty  of  charity  to  love  your  neighbour  as  your- 
self ?  and  this  not  in  word  only,  but  in  work.  You 
can  never  truly  love  God,  unless  you  thus  love  your 
neighbour :  He  that  hath  the  substance  of  this  world,  and 
shall  see  his  brother  in  need,  and  shall  shut  his  bowds 
against  him,  how  does  the  love  of  God  abide  in  him  ? 
My  little  children,  let  us  not  love  in  word,  and  with  our 
tongue,  but  in  deed  and  in  truth.  1  John  iii.  17. 

The  corporal  works  of  mercy  are  much  recommended 
in  scripture  :  Break  your  bread  to  the  needy  ;  bring  the 
harbomiess  into  your  houses;  when  you  see  the  naked, 
cover  him,  and  despise  not  your  own  flesh  ;  and  this  is 
the  reward :  then  shall  your  light  break  forth  like  the 
morning,  and  the  glory  of  God  shall  encompass  you. 
Isaiah  ivii.  7.  This  charity  was  much  practised  by  Job, 
Toby,  and  others,  mentioned  in  holy  writ,  and  render- 
ed them  well  pleasing  to  God,  and  high  in  his  favour. 
The  neglect  of  it,  we  see  punished  in  Dives  ;  who  feast- 
ed every  day  splendidly,  but  neglected  poor  Lazarus : 
He  died  and  was  buried  in  hell.  St.  Luke  xvi.  22.  As 
many  ways  as  our  neighbour  may  be  in  need,  so  many 
ways  there  are  of  relieving  him,  so  many  works  of  mer- 
cy ;  as  to  feed  the  hungry ;  to  give  drink  to  the  thirsty, 
to  clothe  the  naked,  &c.  Of  the  six  first  we  read  in  St. 
Matthew,  c.  xxv.  of  the  seventh  much  is  said  in  the 
book  oi  Toby. 

When  you  do  a  work  of  charity,  do  it  with  a  good 
intention,  not  to  gain  applause,  but  to  fulfil  God's 
commandment  of  loving  your  neighbour  as  yourself; 
this  is  doing  it  for  the  love  of  your  neighbour,  and  for 
the  love  of  God  toft :  let  not  your  left  hand  then  see 
what  your  right  hand  does;  and  what  you  give,  give 
willingly. — (£od  loves  a  cheerful  giver.  Many,  for  want 


The  Christian  Doctrine  explained. 

of  a  right  intention,  lose  the  reward  of  their  charities  ; 
and  I  fear  there  are  some,  who  leave  great  charities  be- 
hind them  at  their  death,  rather  to  perpetuate  their  vain 
memories,  than  to  benefit  their  souls.^ 

EXHOR. — There  is  no  more  noble  virtue,  than  to  give 
in  charities  to  others  :  in  this  you  resemble  the  great 
God  of  nature,  who  opens  his  hand,  and  Jills  every  crea- 
ture with  blessings.  Why  has  God  given  you  plenty, 
but  to  relieve  those  that  want  ?  Why  does  he  bless  you 
with  riches,  but  to  distribute  them  to  the  poor  ?  Why 
does  he  give  you  health  but  to  attend  the  sick  ?  ^  Why- 
are  you  at  liberty,  but  to  comfort  those  that  are  in  pri- 
son P  Consider  the  reward  of  it :  Come  ye  blessed  of 
my  Father,  and  receive  the  kingdom  prepared  for  you, 
from  the  beginning  of  the  world  ;  because  when  I  was 
hungry,  you  gave  me  to  eat,  $c.  St.  Matt.  xxv.  Our 
Saviour  here  declares,  that  in  the  poor  you  relieve  him  ; 
that  he  takes  it  as  done  to  himself,  and  rewards  it  ac- 
cordingly, with  no  less  reward  than  heaven ;  where 
those  who  fed  him  in  the  hungry 'here,  shall  them- 
selves be  fed  with  all  the  delights  of  the  celestial  pa- 
radise :  those  who  give  him  drink  in  the  thirsty,  shall 
themselves  drink  of  the  torrent  of  eternal  pleasure : 
those  who  clothed  him  in  the  naked,  shall  be  clothed 
Avith  robes  of  immortal  glory  :  and  those  who  harboured 
him  in  the  harbourless,  shall  be  received  into  the  man- 
sions of  bliss  5  and  those  who  visited  him  in  the  sick 
and  imprisoned,  shall  forever  be  delivered  from  the  pri- 
son of  hell,  from  all  sickness  and  pain,  and  from  all 
the  miseries  both  of  this  world  and  the  other.  Shew 
niercy  then  to  others,  that  you  may  find  mercy :  when 
all  these  fail,  and  there  is  none  to  assist  you  at  the  day 
of  account,  then  those  you  assisted  by  your  charities,, 
or  at  least,  those  good  works  themselves  which  you  did, 
will  intercede  to  God  in  your  favour;  then  you  will 
find  you  have  laid  up  treasures  in  heaven. — Let  the 
pious  Samaritan  be  your  example,  in  doing  charities  to 
the  distressed,  though  strangers,  and  perhaps  not  de- 
serving :  indeed,  there  is  an  order  in  charity,  by  which 
we  should  relieve  those  first  who  are  the  nearest  allied 
to  us  in  blood,  when  they  are  in  want;  and  next  to- 


280  The  Poor  Man's  Catechism:  Or, 

them  those  of  the  same  faith  :  observe  order  in  your 
charities,  but  let  them  at  the  same  time  extend  to  all ; 
Let  us  do  good  to  all ;  chiefly  those  that  are  of  the  same 
faith.  Gal.  vi.  10.  To  all  both  good  and  bad,  grateful 
and  ungrateful,  deserving  and  not  deserving;  for  in 
this  manner  God  does  good  to  us. — Exercise  yourself, 
then  O  Christian,  in  all  these  corporal  works  of  mercy, 
as  your  state,  condition,  and  power  will  allow  5  let  no 
one  go  empty  away.  Do  all  for  the  love  of  God,  who 
has  loved  you  so,  as  to  give  his  only  Son,  and  with  him 
all  things  ;  do  it  out  of  charity  to  your  neighbour,  who 
will  plead  for  your  soul  at  our  great  day  of  judgment: 
do  it  out  of  charity  for  yourself;  you  will  be  the  great- 
est gainer;  honour,  glory,  and  benediction  will  attend 
you :  To  every  one  that  does  good,  honour  and  glory, 
Rom.  ii.  10.  you  shall  receive  a  hundred  fold)  and  pos- 
sess life  everlasting.  St.  Matt.  xix.  29. 

Of  the  Spiritual  Works  of  Mercy. 

Q.  TT7HICH  are  the  spiritual  works  of  mercy  ?  A, 
VV  To  admonish  sinners  ;  to  instruct  the  igno- 
rant ;  to  counsel  the  doubtful ;  te  comfort  the  sorrow- 
ful ;  to  bear  patiently  with  the  troublesome  ;  to  forgive 
injuries  ;  to  pray  for  the  living  and  the  dead.  Q.  Why 
are  these  called  spiritual  works  of  mercy  ?  *#.  Be- 
cause by  them  we  do  good  to  the  soul  of  our  neighbour. 

INSTBUC. — As  the  corporal  works  of  mercy  relate 
to  the  body,  works  of  mercy  spiritual  relate  to  the 
soul :  and  as  the  immortal  soul  far  exceeds  the  body ;  so 
do  these  spiritual  works  of  mercy  surpass  the  others, 
and  ought  therefore  to  be  more  diligently  practised,  by 
those  whose  charge  and  office  exact  it,  or  in  whose  pow- 
er it  is  :  and  if  a  reward  is  promised  to  those,  who  do 
the  least  corporal  work  of  mercy  to  others,  what  must 
be  the  reward  of  spiritual  ones  ?  A  far  greater  degree 
of  glory  will  be  their  recompense  :  next  to  saving  your 
own  soul,  the  best  thing  you  can  do  is,  to  co-operate  to 
the  salvation  of  others. 

The  holy  scripture  in  many  places,  recommends  spiri- 
tual charities.  Of  the  first  we  read,  Gal.  vi.  Jf  any  one 


The  Christian  Doctrine  explained.         281 

be  overtaken  in  sin,  you  that  are  spiritual,  admonish  such 
a  one  in  the  spirit  of  mildness.  Of  the  second,  in  Da- 
niel, c.  xii.  They  who  instruct  others  unto  justice,  shall 
shine  like  stars  for  all  eternity.  Of  the  third,  in  St. 
James,  c.  v.  19.  If  any  of  you  shall  stray  away  from 
the  truth,  and  some  one  shall  convert  him,  he  ought 
to  know,  that  he  who  made  him  be  converted  from  the 
error  of  his  way,  shall  save  his  soul  from  death,  and 
cover  a  multitude  of  sins.  Of  the  fourth,  it  St.  Paul 
to  the  Romans  xii.  15.  Weep  with  those  that  weep. 
Of  the  fifth,  in  the  Epistle  to  the  Romans,  c.  vi.  We,  who 
are  strong,  must  support  the  weaknesses  of  the  infirm. 
Of  the  sixth,  in  the  gospel  of  St.  Luke,  c.  vi.  Forgive,, 
and  you  shall  be  forgiven.  Of  the  seventh,  in  St. 
James,  e.  v.  Fray  for  one  another,  that  uou  may  be 
saved. 

EXHOR. — Learn,  O  Christian,  to  do  all  these  works  of 
mercy  spiritual  according  to  your  ability,  and  as  in  your 
power.  1.  Do  not  fail  to  correct  or  admonish  sinners, 
when  there  is  a  prospect,  that  by  so  doing  you  can  put  a 
stop  to  sin  ;  this  may  prevent  many  from  damning  their 
souls,  and  what  greater  charity  ?  2.  Refuse  no  pains  to 
instruct  the  ignorant ;  by  this  many  may  be  saved,  and 
God  eternally  glorified. — Great  is  the  duties  of  parents 
and  superiors,  to  correct  and  instruct  others  under 
them,  as  they  mustx)ne  day  give  an  account  of  what  was 
committed  to  their  charge. — 3.  Be  not  backward  to  give 
your  counsel  and  best  advice  to  others,  chiefly  to  those 
who  are  out  of  the  way  of  salvation,  by  their  errors  and 
vices  :  be  as  an  agent  for  God ;  by  admonishing  and 
speaking  to  those  that  err  or  do  wicked  things  ;  that 
they  may  forsake  them,  and  believe  in  our  Lord.  Wisdom 
xiu  2.  When  you  shall  see  in  the  other  world  souls  de- 
livered from  such  torments,  as  those  of  hell ;  and  ravish- 
ed with  such  bliss  as  that  of  heaven,  through  your  endea- 
vours under  God,  O  how  will  you  think  your  charity  be- 
stowed ! — 4.  Visit  those  in  affliction,  and  comfort  them  5 
the  comfort  you  give  them  will  return  to  yourself:  you 
will  find  more  satisfaction  in  such  visits,  than  in  all  the 
bad  company  you  keep :  It  is  better  to  go  to  a  house 
of  mourning  than  to  a  house  of  feasting.  Eccl.  vii»  3., 
£4* 


282  The  Poor  Man's  Catechism :  Or, 

5.  Bear  the  troublesome  manners  of  others,  reflecting  OR 
your  own  failings.     6.  Return  not  evil  for  evil,  but  for- 

flve,  and  God  will  forgive  you  a  thousand  for  one.  7. 
ray  daily  for  all  men,  friend,  and  enemy  ;  the  latter  has 
more  need  of  your  prayers,  and  your  charity  is  greater 
to  him,  the  more  he  wants  it :  this  being  a  true  disciple  of 
Jems,  which  prayed  for  his  crucifiers.  Pray  in  particu- 
lar for  infidels  and  sinners  ;  that  God  would  open  their 
eyes,  to  see  truth  from  error,  and  distinguish  solid,  from 
deceitful  and  deluding  joys  :  through  such  prayers  of  de- 
vout Christians,  many  are  converted.  Pray  always  for 
the  dead,  for  your  deceased  brethren  ;  it  is  the  last  and 
greatest  charity  you  can  do  for  them  :  remember  this 
truth  ;  that  as  we  are  still  in  the  same  church  with  them, 
though  in  a  different  state,  they  partake  of  our  pray- 
ers :  there  is  still  communion  between  us  ;  for  charity 
never  ceases. 

Of  Sin, 

Q.  TTTHAT  is  sin  ?  *#.  It  is  an  offence  against  God ; 
VV  as  being  a  wilful  transgression  of  his  law, 
either  by  thought,  word,  or  deed.  By  the  law  of  God, 
here  is  meant,  all  that  God  has  commanded  or  forbidden, 
whether  by  himself,  or  by  his  church,  and  by  all  lawful 
superiors. 

INSTRUC.— As  we  are  how  treating  of  sin  and  vice,  we 
jnust  distinguish  these  two.  Vice  is  the  habit  of  sin  ; 
sin  is  the  act  committed  :  by  often  repeated  transgres- 
sions, sin  grows  into  habit ;  and  what  more  difficult  to 
overcome  ?  How  few  habitual  sinners  have  we  known 
reclaimed.  ?  Sin  grows  into  a  habit  through  repeated  re- 
lupses,  a  neglect  of  repenting,  and  of  amending.  All  sin 
is  dreadful  ;  but  the  habit  of  sin,  grown  into  vice,  is  most 
dreadful,  because  vice  takes  off  by  degrees,  the  fear  of 
God,  or  sense  of  eternity  :  it  makes  us  blind  to  all  good  : 
this  was  the  case  of  Pharaoh,  and  the  Jews  ;  they  grew 
hardened  in  vice,  through  their  repeated  transgressions, 
presumption,  and  ingratitude  :  yet  it  is  a  certain  truth» 
that  the  mercy  of  God  never  abandons  any  one  in  this 


The  Christian  Doctrine  explained.        283 

life,  totally  and  finally  ;  but  presses  the  most  hardened 
to  repent,  and  gives  them  sufficient  grace. 

All  sin  in  general  is  of  that  nature,  that  it  brings  the 
greatest  mischief  upon  the  soul,  and  may  be  truly  styled, 
the  only  real  evil  in  life*  the  ewl  of  evils,  as  ail  others 
spring  from  it  :  it  is  an  evil  not  to  be  conceived  ;  none 
but  those  who  feel  the  eternal  effects  of  it,  are  sensible 
how  great  it  is  :  faith  tells  us  that  it  makes  us  hateful, 
and  enemies  to  God  ;  deprives  us  of  his  grace  here,  and 
glory  hereafter  ;  that  it  causes  a  separation  between  us 
and  God,  and  so  brings  death  to  the  soul,  and  makes  it 
guilty  of  hell's  torments  :  but  what  that  glory  is,  which 
sin  deprives  us  of,  or  what  hell  V  torments  are,  no  one? 
in  this  mortal  body,  can  fully  see  :  but  as  no  tongue  can 
express,  or  mind  conceive,  what  God  has  prepared  for 
those  who  love  him  5  so  it  is  alike  inconceivable,  what 
punishment  he  has  prepared  for  those  that  hate  him  ;  to 
which  ill  disposition,  sin  at  length  brings  the  sinner  :  the 
imperfect  enjoyment  of  God  here,  is  only  known  by  the 
sweets  we  find  in  virtue,  and  those  refreshments  of  soul 
in  his  secret  and  divine  impulses,  in  the  hearts  of  good 
men  ;  so  likewise  men  may  feel  and  know  in  part,  the 
torments  of  hell  through  that  terrible  remorse  of  con- 
science, that  arises  from  sin  and  vice,  which  is  a  worm 
that  never  dies,  as  long  as  sin  continues. 


Of  original  Sin, 


yi^T 
" 


THAT  is  original  sin  ?     A.  It  is  the   sin  in 
which  we  are  all  born,  by  means  of  Jlda,ni>& 
fall. 

INSTRUC.—  Original  sin  was  the  first  sin  committed 
by  man,  and  by  the  first  man  Adam  ;  when,  contrary  to 
the  express  command  of  God,  drawn  away  througli  the 
delusion  of  the  devil,  and  in  compliance  to  his  wife,  he 
consented  to  eat  of  the  forbidden  fruit  ;  and  from  thence 
ensued  the  fatal  curse  on  all  mankind  :  Dust  thou  art, 
and  into  dust  than  shalt  return.  Tltis  had  been  fol~ 
lowed  \\ith  an  everlasting  exclusion  from  heaven,  and 
deprivation  of  the  sight  of  God,  *-ad  he  not  through  pure 
mercy  promised  the  coming  of  a  Redeemer,  to  rescue  as 


284  The  Poor  Man's  Catechism  :  Or, 

from  this  immense  evil.  This  Redeemer  was  no  other 
than  God  the  Son,  the  second  Person  of  the  blessed  Tri- 
nity, made  man.  None  but  an  infinite  Being  could 
atone  for  an  offence  against  an  infinite  Being  ;  none  but 
an  infinite  mercy  could  satisfy  an  infinite  justice. 

This  is  the  sin  in  which  we  are  all  born,  as  sons  of  sin- 
ful Mam.  Through  his  sin  we  lost  original  justice,  and 
are  born  out  of  the  grace  and  favour  of  God  ; — Children 
of  wrath,  with  a  corrupt  nature,  that  carries  us  to  all 
kmd  of  sin  :  Jls  by  one  man  sin  entered  into  the  world, 
and  by  sin,  death  ;  so  unto  all  men  death  did  pass,  in 
whom  all  have  sinned.  Rom.  v.  1%.  The  only  remedy  at 
present,  to  take  off  the  guilt  of  this  sin,  is  the  means 
which  our  Redeemer  has  left  in  baptism ;  whereby  we 
have  the  merits  of  his  blood  and  passion  applied  to  our 
souls ;  without  whivh  there  can  be  no  remission  of  any  sin, 
according  to  that  maxim  j  Without  blood  spilt ,  there  is  no 
remission.  Heb.  ix.  22.  Therefore  baptism  is  now  com- 
manded for  ail  :  Go  teach  all  nations  baptizing  them  in 
the  name  of  the  Father ',  and  of  the  Son,  and  of  the 
Holy  Ghost.  None  of  the  c  ildren  of  Adam  shall  now 
enter  heaven,  without  it ;  no,  not  even  infants;  for  the 
Redeemer  of  the  world  has  said  it,  Unless  oner  be  re-born 
of  ivater  and  the  Holy  Ghost ,  he  cannot  enter  into  the 
kingdom  of  God. :  these  unbaptized  infants  will  never 
enter  heaven  ;  but  are  carried  to  a  part  of  hell,  called 
the  Limbus  of  children  5  where  they  endure  the  pain  of 
loss,  that  is,  will  never  see  God. 

Though  our  blessed  Redeemer  frees  us  from  the  eternal 
punishment,  and  guilt  of  original  sin  ;  yet  the  penalties 
of  it,  which  were  to  afflict  Mam  and  his  posterity  in  this 
world,,  still  remain  ;  and  these  are  the  evils  that  will 
reign  in  us  till  death;  our  bodies  subject  to  all  kinds  of 
infirmities  and  death  ;  our  souls  subject  to  ignorance  of 
what  is  right ;  to  iveakness,  in  doing  good,  and  resisting 
evil  ;  to  concupiscence,  which  inclines  us  to  sin  ;  and  to- 
malice,  or  perverseness  of  will ;  hence  proceed  all  our 
disorders.  But  still  our  remedy  against  these,  is  the 
grace  of  God,  through  Jesus  Christ,  whereby  we  can  do 
all  things,  through  him  that  strengthens  us, 


The  Christian  Doctrine  explained.  2  86 

EXHOR. — Let  not  this  instruction  on  original  sin  pass, 
without  some  profit  to  your  soul.  Behold,  in  that  first 
sin,  the  infinite  per  verseness  of  man  ;  behold,  in  that  in- 
stant, the  infinite  goodness  of  God  :  man  sinning,  and 
God  forgiving,  with  the  promise  of  a  Redeemer,  to  crush, 
the  head  of  the  Serpent.  As  often  then  as  you  read  this, 
reflect,  with  the  greatest  gratitude, 'on  your  redemption, 
and  say.  What  shall  I  return  to  our  Lord  for  all  he  has 
given  me  ?  Greater  was  the  mercy  of  God  to  man^  than 
to  the  very  Angels;  £he  Jlngels  that  sinned  he  did  not 
spare,  but  left  them  without  redemption  ;  man  sinned, 
and  he  cast  an  eye  of  pity  upon  him  :  So  God  loved  the 
world.  St.  John,  iii.  16. 

Great  blessing,  to  have  original  sin  forgiven  you  in 
baptism  through  the  merits  of  Christ's  passion  and  death, 
and  thereby  to  be  restored  to  your  primitive  innocence  ; 
to  become  the  children  of  God,  entitled  to  glory ! — Re- 
nounce the  devil,  his  works  and  pomps  now,  as  you  did 
then  :  you  were  made  Christians  for  greater  things  than 
to  make  yourselves  slaves  again  to  Satan,  to  flesh  and 
blood,  and  to  the  follies  of  the  world.  You  were  then,  by 
grace,  made  partakers  of  the  divine  nature,  beware  how 
you  degenerate ;  you  were  once  children  of  darkness, 
now  sons  of  light:  once  slaves  of  the  devil,  now  servants 
of  God,  Christians  and  followers  of  Christ ;  with  this  cha- 
racter you  were  marked  in  baptism  ;  if  you  live  up  to  it, 
it  will  remain  to  your  glory ;  if  otherwise,  to  your  confu- 
sion. Your  were  then  entitled  to  glory,  use  now  the 
means  that  may  bring  you  to  the  enjoyment  of  it ;  Seek 
the  things  above,  not  these  below.  'Cbl.  ii,  12.  Things 
that  will  make  your  soul  happy,  not  those  things  that  will 
render  it  again  miserable.  While  your  body  is  on  earth, 
let  your  soul  be  in  heaven,  by  prayer,  reading,  contem- 
plation. O  what  is  a  soul  without  God,  with  outthe  grace, 
the  Jove  of  God  1  the  most  wretched  of  all  creatures 
on  earth.  Preserve  then,  by  all  means,  the  love  and 
grace  of  God  in  your  heart:  abhor  whatever  destroys  or 
lessens  it,  as  does  all  sin  and  iniquity.  Reflect  often  on 
the  sin  of  your  first  parents ;  and  if  so  great  miseries  fol- 
lowed it,  what  must  be  the  end  of  your  manifold  sins  and 


286         The  Poor  Man's    Catechism :    Or, 

offences  ?  O  my  soul  repent,  and  sin  no  more  least 
worse  thing  befall  you. 

Of  actual  Sin. 

Q.     TT7HAT  is  meant  by  actual  sin  ?  A.  All  the  si 
VV     we  commit  by  the  act  and  consent  of  ou 
own  will,  after  we  come  to  the  use  of  reason. 

INSTRUC. — Sin  may  be  committed  either  in  thought, 
word,  or  deed  :  to  harbour  evil  in  our  mi  rid,  with  delibe- 
ration, delight,  and  consent,  is  to  sin  in  thought.  To 
utter  words  contrary  to  the  law  of  God,  as  oaths,  curses, 
blasphemy,  is  to  sin  in  word.  To  do  what  the  law  for- 
bids, is  to  sin  in  deed  ;  as  murder,  adultery,  fornication, 
theft,  &c.  To  omit,  or  wilfully  neglect  what  is  com- 
manded by  God,  or  his  church,  is  a  sin  of  omission  ;  as 
to  omit  our  duty  commanded  on  the  Sabbath  5  to  neglect 
to  communicate  at  Easter,  &c. 

All  sin  is  either  mortal  or  venial.  Mortal  sin  is  a  wil- 
ful transgression  in  a  matter  of  weight  against  a  known 
commandment  of  God  or  his  church,  or  some  lawful  su- 
perior ;  it  is  mortal,  because  it  brings  death  to  the  soul, 
and  renders  us  guilty  of  eternal  death  :  as  natural  death 
is  a  separation  of  soul  and  body,  so  the  death  of  the  soul 
is  its  separation  from  God ;  and  mortal  sin  is  so  great  an 
offence  to  God,  as  to»  cause  this  division,  according  to 
that :  Your  sins  have  divided  between  me  and  you.  Then 
the  soul  being  out  of  the  favour  and  friendship  of  God, 
who  ceases  to  dwell  and  act  in  it  by  his  grace,  is  guilty 
of  hell.  Venial  sin  is  a  transgression  in  some  small  mat- 
ter or  degree,  or  without  a  full  and  deliberate  consent, 
which  does  not  destroy  but  lessen  us  in.  God's  favour  ; 
and  does  not  extinguish,  but  sicken  the  life  of  the  soul. 

This  distinction  of  mortal  and  venial  sin,  is  clearly 
grounded  in  scripture :  of  mortal  sin  it  is  written,  The 
stipend  of  sin  is  death.  Rom.  vi.  23.  And  again,  Man 
by  malice  killeth  his  own  soul.  Sap.  xvi.  14.  The  soul 
that  sinneth,  the  same  shall  die.  Ezech.  xviii.  20.  They 
who  do  such  things,  shall  not  possess  the  kingdom  of  God. 
Gal.  v.  21.  Of  venial  sin  :  If  we  shad  say  we  have  no 
$in>  we  seduce  ourselves^  and  the  truth  is  not  in  us.  I 


: 


The  Christian  Doctrine  explained. 

John,  i.  8.  In  many  things  we  all  offend.  St.  James,  iii. 
2.  The  just  man  ivill  fall  seven  times,  and  rise  again. 
Prov.  xxiv.  16.  It  is  plain  the  scripture  here  speaks  of 
such  sins  as  the  just  sometimes  commit :  but  the  just,  as 
such,  do  not  sin  mortally,  for  then  they  would  not  be 
just ;  therefore  only  venially.  We  are  to  give  an  ac- 
count at  the  day  of  judgment  for  every  idle  word..  St. 
Matt.  xii.  God  forbid  these  should  be  all  mortal.  What 
is  the  distinction  of  the  gnat  and  the  camel,  the  mote  and 
the  beam,  but 'venial  and  mortal  sins,  small  faults  and 
greater  crimes  ?  St.  Matt,  xxiii.  and  St.  Luke  vi.  For 
why  does  our  Saviour  here  compare  some  sins  to  such 
small  matters  as  a  gnat,  a  mote,  the  last  farthing.  St. 
Luke  xii.  and  St.  Paul  to  wood,  straw,  and  stubble  in  a 
building,  1  Cor.  iii.  but  to  express  the  srnallness  of  the 
offence  ?  It  is  evident  there  are  small  offences  and  great 
ones,  and  this  by  nature  :  to  steal  a  farthing,  is  not  so 
great  a  sin,  as  to  steal  a  hundred  pounds.  To  speak  an 
idle  word  that  hurts  no  one,  is  not  like  blasphemy  ;  yet 
both  are  forbid  ;  but  the  precept  which  forbids  blasphe- 
my, concerns  the  very  end  of  the  law,  which  is  charity, 
or  the  love  of  God  above  all  things ;  the  other  does  not; 
and  therefore  to  break  one,  destroys  charity;  the  other 
does  not  destroy,  but  only  lessens  it. 

Mortal  sin  can  be  remitted  no  otherwise  than  by 
hearty  contrition,  joined  with  the  sacraments  of  baptism 
and  penance.  Christ  died  to  take  away  the  sins  of  the 
whole  world,  1  John  ii.  2.  but  we  must  make  application 
of  his  death  and  merits  to  our  souls,  by  such  sacraments 
and  means  as  fie  has  left  us  ;  otherwise  we  are  still  in  our 
sins,  and  cannot  be  restored  to  the  state  of  grace  any 
other  way  ;  Whose  sins  you  remit,  they  are  remitted  un- 
to them  :  this  plainly  implies  a  confession  to  be  made  to 
the  priests.  Venial  sin  may  be  remitted  without  the  sa- 
craments, by  acts  of  contrition,  devout  prayer,  aud*other 
means  ;  and  this  through  the  passion  of  Christ,  and  the 
merits  of  his  grace,  without  which  we  cannot  of  our- 
selves obtain  remission  of  the  least  sin.  v  enial  sin  is  a 
considerable  evil,  because  it  offends  God,  in  some  de- 
degree,  exposes  us  to  greater  faults,  and  is  by  no  means 
to  be  slighted  :  lie  who  despises  small  faults,  shall  fall? 


S88          The  Poor  Man's  Catechism :  Or9 

by  degees,  into  greater :  and  even  for  these  we  must  pa} 
the  last  farthing,  before  we  shall  go  out  of  the  prison  of 
purgatory,  to  which  all  go,  who  die  in  venial  sin  :  For 
no  defiled  thing  can  enter  heaven.  St.  Matt.  v.  26.  Jlpoc. 
xxi.  27.  As  to  those  who  die  in  mortal  sin,  they  go  t 
hell  without  redemption  :  Go  ye  cursed  into  eternal  fir 

There  are  also  carnal  sins  and  spiritual :  carnal  sir 
•are  those  that  are  completed  in  the  pleasures  of  sense  ; 
as  gluttony,  drunkenness,  impurity.  Spiritual  sins  ar 
those  which  are  completed  in  the  soul  only,  in  th 
heart  and  will,  as  pride,  envy,  revenge. — There  ar 
sins  directly  against  God,  as  blasphemy,  oaths,  $c.- 
Others  against  our  neighbour,  as  stealing,  murder,  adul 
tery,  detraction.  Others  against  ourselves,  as  drunker 
ness,  fornication,  Sfc.  for  such  sin  against  their  own  i: 
dies.  \  Cor.  vi.  1 8/  There  are  sins  of  frailty,  committ 
through  the  weakness  of  nature,  and  violence  of  tempt 
tion  :  others  through  ignorance,  and  these  whether  by 
nature  mortal  or  venial,  are  more  excusable :  others 
through  malice,  or  perverseness  of  will,  without  any 
other  cause  :  these  are  always  greatest;  for  though  ig- 
norance and  weakness,  and  concupiscence,  are  causes  of 
sin,  they  are  only  exterior  causes  of  it ;  for  the  only  pro- 
per and  interior  cause  of  sin,  is  the  will,  and  those  sins 
are  the  greatest,  which  have  no  other  cause  but  the  will ; 
and  have  neither  weakness  nor  ignorance  for  their  ex- 
cuse. 

EXHOR — As  there  is  nothing  so  hateful  in  the  sight  of 
God,  nothing  exposing  us  so  much  to  his  just  judgments, 
as  our  sins ;  so  there  is  nothing  we  ought  to  dread  more 
than  the  infinite  evil  of  sin.  O  man  !  O  wretch  !  why  do 
you  offend  your  God,  from  whom  you  receive  your  life 
and  being?  Why  must  you  injure  him,  who  does  so  much 
good  for  you  ?  Why  must  you  fly  m  the  face  of  your 
greatest  friend  and  supreme  benefactor?  Forfeit  your 
glory,  as  Esau^  for  a  mess  of  broth,  for  trifles  and 
smoke  ?  Great  blindness  !  that  cannot  see  and  discern 
better  :  you  walk  on  the  brink  of  eternity,  and  cast 
yourself,  alas  !  like  many  more,  into  this  woeful,  ever- 
lasting bottomless  precipice.  Do  you  know  what  dam- 
nation is,  which  so  many  unthinking  Christians  have 


The  Chrtstan  Doctrine  explained.  289 

daily  in  their  mouths  ;  and  yet  live  in  so  little  concern 
to  avoid  it  ?  O  senseless  man,  who  dreads  a  temporal, 
and  yet  fears  not  an  eternal  danger  !  what  are  all  the 
evils  of  this  life,  and  even  death  itself,  to  the  death  of 
the  soul,  and  to  the  terrible  judgments  of  God  ?  Fear 
then  above  all  things,  to  offend  God  by  sin,  even  the 
least ;  The  fear  of  the  Lord  is  the  beginning  of  wisdom  $ 
he  who  fears  him,  neglects  nothing.  Fear  him  now,  that 
you  may  not  fear  to  appear  before  him  at  the  dreadful 
day. 

O  sinner,  behold  still  the  divine  mercy  of  God,  after 
all  your  sins.  He  calls,  invites  and  presses  you  to  re- 
turn to  him,  amidst  your  greatest  offences  ;  you  have  no 
sooner  committed  a  sin,  but  he  presses  and  solicits  you 
to  repent :  1  will  not  the  death  of  the  impious,  but  ra- 
ther that  he  be  converted  and  live  :  Why  will  you  die,  O 
House  of  Israel?  Ezech.  xxxiii.  11.  Let  no  one  then 
despair,  under  infinite  mercy;  but  take  care  your  re- 
pentance be  cordial,  and  such  as  God's  law  requires.  Con- 
trition, confession,  and  works  of  penance,  are  the  means 
you  have  left  to  blot  out  your  iniquities  ?  Time  is  so 
short  and  uncertain,  why  do  you  delay  ?  Go  not  on  as 
many,  with  the  greatest  presumption,  thinking  that  God 
will  pardon  them  at  last ;  for  this  very  thing  will  ren- 
der you  unworthy  of  pardon.  Beware  of  obstinacy  in 
sin,  for  this  will  bring  you  to  a  reprobate  sense.  0  de- 
lay !  0  presumption !  O  hardness  of  heart  1  which  has 
crouded  hell  with  sinners.  Give  ear,  O  my  soul,  to  the 
call  of  God,  while  the  days  of  mercy  last ;  and  rising 
up  with  the  prodigal,  return  home  and  say  to  God,  0  fa- 
'  ther  I  am  not  worthy  to  be  called  thy  son  ;  or  with  the 
publican,  God  be  merciful  to  me  a  sinner.  Blessed  pe- 
nance, that  effects  our  justification,  and  reconciles  us 
again  to  heaven  ! 

Think,  nevertheless,  how  much  happier  it  is  to  pre- 
serve your  innocence  !  If  you  once  fall  into  the  state  of 
mortal  sin,  though  you  may  be  again  justified  by  the  sa- 
craments, yet  you  can  never  be  certain  in  this  life  that 
you  are  pardoned  ;  and  the  sins  of  your  life  past  will 
ever  after  present  disagreeable  thoughts  to  your  mind : 
but  if  you  have  always  been  innocent,  you  will  have  no  re- 

25 


290  The  Poor  Man's  Catechism  :    Or,  ' 

gretfor  the  past,  no  displeasure  at  the  present,  na  dread 
of  the  future  :  you  may  appear  with  a  fair  countenance 
before  God,  men  and  angels  ;  and  need  not  fear  either 
apostle,  or  angel,  or  devil,  to  reprehend  you.  Happy  state 
of  innocence  !  To  preserve  yourself  therein,  you  must 
regard  a  mortal  sin  with  the  greatest  horror,  and  often 
think  of  the  great  evils  it  brings  after  it  in  this  life,  and 
much  greater  it  exposes  you  to  in  the  other.  Consider, 
if  once  you  fall  into  that  bad  state,  you  do  not  know 
whether  you  shall  ever  go  out  of  it  ;  so  dangerous  a 
thing  it  is  to  be  guilty  of  one  mortal  sin,  and  to  fall 
from  grace  :  because  mortal  sin  is  seldom  single,  but 
commonly  attended  with  more  :  break  not  the  law  then, 
in  any  one  single  point  ;  and  in  order  to  avoid  greater 
sins,  avoid  the  least,  even  venial  sin;  which  when  wil- 
ful, often  leads  to  worse,  and  exposes  you  to  greater  dan- 
ger. Shun  the  occasions;  be  watchful  over  your  senses, 
which  let  sin  into  your  soul  ;  watch  all  your  thoughts, 
affections,  words,  actions,  and  all  the  irregular  motions 
of  your  passions,  so  you  may  put  a  stop  to  them  in  time, 
before  sin  is  completed.  If  you  are  fallen,  beware  of 
frequent  relapses,  which  aggravate  God's  anger,  and  take 
oft*  his  favour:  make  frequent  acts  of  contrition  ;  con- 
fess often  ;  do  works  of  penance  continually,  by  fast- 
ing, alms  deeds,  and  prayer.  There  is  no  other  means 
to  obtain  pardon. 


T  T 
XTl 


Of  being  accessary  to  another's  sin. 

OW  many  ways  may  we  be  accessary  to  ano- 
ther's  sin,  and  answerable  for  it  ?  A.  A  great 
many  ways  :  1.  By  commanding  it  ;  as  those  in  power 
often  do.  2.  By  counselling  it  $  as  the  Jews  did  the 
death  of  Christ.  3.  By  bad  example  ;  as  Ananias  gave 
bad  example  to  Saphira.  4.  By  consenting  to  it  ;  as 
superiors  and  parents  to  the  demands  of  their  children. 
5.  By  connivance  and  toleration  $  as  the  high  priest 
Heli  connived  at  his  two  sons,  Ophni  and  Fhinees.  6. 
By  partaking  of  it,  as  of  stolen  goods.  7.  By  conceal- 
ing the  crime  or  the  criminal  ;  as  to  harbour  thieves.  — 
8.  By  defending  it  5  as  those  who  write  bad  books,  to 


The  Christian  Doctrine  explained.         291 

defend  heresy  or  bad  morals.  9,  By  provoking  others 
to  it  5  as  those  who  provoke  others  to  passion,  swearing, 
or  lewdness. 

INSTRUC. — We  are  forbid,  by  the  law  of  God,  to  co- 
operate with  another  in  evil,  whether  by  counsel,  assis- 
tance, or  any  other  way  ;  for  it  is  as  if  we  do  it  our- 
selves. Hence  says  St.  Paul,  They  who  do  such  things 
deserve  death  ;  and  not  only  they  ivho  do  them,  but  they 
also  who  consent  to  the  doers.  Rom.  i.  31.  When  sins 
are  mortal  in  the  actors,  they^are  mortal  in  the  advisers  ; 
and  in  some  cases,  they  who  advise,  counsel,  command, 
and  partake  of  the  sin,  as  of  theft,  are  obliged  to  make 
restitution  of  the  damage  done,  if  the  actor  will  not 
do  it. 

EXHOR. — How  cautious  then  ought  you  to  be,  of 
causing  others  to  sin,  either  through  your  words  or  ac- 
tions ;  by  which  you  lay  more  burden  upon  your  con- 
science and  sinful  soul.  If  you  commit  a  sin  yourself, 
you  know  where  it  stops ;  and  may  have  the  comfort  to 
know  that  you  have  confessed  and  done  penance  for  it : 
but  if  you  have  been  the  cause  of  others  sin,  you  do  not 
know  where  it  will  end,  or  whether  they  will  ever  re- 
pent ;  perhaps  you  have  made  a  wound  which  will  never 
more  be  cured  :  this  cannot  but  be  a  matter  of  bitter 
sorrow  to  your  heart  as  long  as  you  live.  To  avoid  this, 
let  justice,  truth,  humility,  meekness,  and  every  virtue 
guide  your  life  and  actions.  How  often,  for  want  of 
these  virtues,  have  you  partaken  of  others  sins  ?  W^hat 
injustices  committed  through  wicked  counsel  or  com- 
mand ?  What  anger  and  passion  through  your  provoca- 
tions ?  What  pride  in  others  have  you  raised,  by  your 
false  praise  and  flattery  ?  How  many  ruined  ir?  their 
good  name  and  character,  through  your  wrong  silence  ? 
How  many  encouraged  to  sin,  through  your  consent,  or 
being  partner  with  them  in  the  fact  ?  How  often  have 
you  supported  and  defended  others  in  a  bad  cause  ?  Ex- 
amine yourself  in  these  and  other  facts  :  amend,  and 
resolve  better  for  the  future.  Aggravate  not  your  ac- 
count by  others  sinning,  through  your  means ;  for  then 
you  sin  doubly  :  you  have  enough  to  do,  to  account  far 
yourself* 


292  The  Poor  Man's  Catechism :  Or, 


Of  the  seven  Deadly  Sins. 

Q.  Yl/'HICH  are  the  seven  capital  sins  ?  Jl.  Pride, 
covetousness,  lust,  gluttony,  anger,  envy, 
sloth. 

INSTRUO. — These  are  sometimes  called  capital  sins, 
as  being  the  head  from  whence  all  manner  of  sin  de- 
scends :  they  are  the  pestiferous  roots  that  produce  the 
evil  fruit  of  all  human  corruption  and  misery.  They 
are  opposite  to  the  greatest  virtues  ;  as  pride  to  humili- 
ty 5  covetous  ness  to  liberality,  and  charity  for  the  poor  ; 
anger  to  mildness  ;  gluttony  to  temperance  ;  envy  to 
charity  ;  sloth  to  devotion. 

EXHOR. — These  are,  O  Christian,  the  deadly  sins  you 
must  root  out  of  your  heart,  and  to  prevent  in  time  the 
growth  of  those  pestiferous  evils,  practise  with  all  your 
might  the  contrary  virtues:  vice  has  no  room  where 
virtue  abounds :  vice  is  wholly  extinct  where  grace  and 
the  love  of  God  resides :  and  as  sin  makes  man  misera- 
ble, virtue  makes  the  soul  happy.  Behold  the  miseries 
that  came  from  pride  in  the  fallen  angels  and  first  man. 
See  in  avarice  the  best  Master  betrayed  by  his  ungrate- 
ful disciple  Judas.  See  in  lechery  the  world  drowned, 
Sodom  burned,  and  the  fall  of  king  David  by  adultery. 
Behold  in  gluttony  the  lot  that  fell  to  Dives,  who  ne- 
glected the  poor,  died  and  was  buried  in  hell.  Behold 
the  innumerable  evils  that  have  come  from  anger ;  an 
eternal  hatred  among  mortals ;  a  malice  even  to  the 
crucifying  of  the  Son  of  God.  See  in  envy  the  fall  of 
the  first  man,  through  the  snares  of  the  Devil,  envying 
his  happiness ;  and  murder  of  Mel^  through  his  spite- 
ful brother  Cain.  See  in  sloth  the  decay  of  Christianity ; 
the  overthrow  of  many  souls  ;  the  unprofitable  servant 
cast  into  darkness.  Let  others  miseries  be  your  cau- 
tion ;  examine  daily  which  of  these  vices  you  are  most 
inclined  to  $  lay  the  axe  to  the  root  and  extirpate  them 
out  of  your  soul  in  time,  before  they  come  to  a  second 
nature ;  that  you  may  prevent  those  eternal  evils  many 
suffer  by  them.  Put  a  stop  to  the  beginning:  a  distem- 
per at  first  is  easily  removed,  but  when  it  grows  inve- 


The  Christian  Doctrine  explained.        2.95 

terate,  nothing  but  a  singular  grace  of  God,  can  make 
the  cure. 

Of  Pride. 

Q.  TTTHAT  is  pride?  A.  It  is  an  inordinate  de> 
sire  of  our  own  excellency  and  esteem.  Q. 
Why  is  pride  a  capital  sin  ?  A.  Because  many  sins 
come  from  thence ;  as  vain-glory,  boasting,  hypocrisy, 
ambition,  presumption,  disdain  of  others.  Q.  What 
else  ?  Jl.  Obstinacy,  discord,  contention,  disobedience, 
conceitedness.  Many  are  the  dangers  of  pride. 

INSTRUC. — Pride  is  an  irregular  love  of  ourselves, 
and  of  our  own  excellency ;  as  when  *we  forget  that 
what  we  have  is  the  pure  gift  of  God ;  or  think  it  was 
given  us  for  our  merits  :  or  imagine  we  have  more  me- 
rit than  we  really  have ;  or  that  in  what  we  have  we  ex- 
cel all  others ;  and  thus  instead  of  giving  all  glory  to 
God,  we  usurp  the  the  honour  of  it  to  ourselves.  This 
sin  took  root  in  our  nature,  even  in  the  state  of  inno- 
cence, and  none  is  so  deeply  rooted  in  us  ;  it  is  the  first 
vice  that  lives  in  us,  and  the  last  that  dies. 

Pride  is  truly  said  to  be  the  origin  of  all  sin.  Eccl.  x. 
the  first  sin  committed  above,  and  the  first  below  ;  the 
bad  angels  and  man  both  aspiring  to  be  as  God :  the  re- 
bellion of  Satan  in  heaven,  and  the  disobedience  of 
Jldam  in  Paradise,  both  sprung  from  this  monster,  pride; 
and  hence  spring  innumerable  evils.  Vain-glory,  which. 
is  an  immoderate  desire  of  human  praise,  to  which  ma- 
ny sacrifice  all  things  :  this  Christ  condemns,  even  by 
his  own  example,  /  says  he,  come  not  to  seek  my  own 
glory,  but  the  glory  of  him  that  sent  me.  St.  John  vii.  18. 
Vain-boasting,  which  is  extolling  one's  self:  against 
this  the  Apostle  says,  He  that  thinks  himself  something 
when  he  is  nothing,  seduces  himself,  and  truth  is  not  in 
him.  Gal.  vi.  3.  Hypocrisy,  which  is  a  counterfeiting 
more  piety,  virtue  and  worth,  than  we  have ;  this  our 
Saviour  often  corrected  in  the  proud  Scribes  and  Phari- 
sees. Jlmbition,  which  is  an  immoderate  desire  of  ho- 
nour, preferment,  high  dignities :  this  Christ  corrected 
several  times  in  his  disciples,  and  in  the  mother  of  St» 


294  The  Poor  Man's  Catechism :  Or, 

James  and  St.  John.  Presumption,  which  is  relying  too 
much  upon  ourselves,  our  science,  ahilities  ;  attempting 
things  above  our  strength  :  against  which  it  is  said, 
Knowest  thou  not,  that  thou  art  wretched  and  miserable, 
poor,  blind,  and  naked,  Apoc.  iii.  17.  Disdain  of 
others,  which  is  preferring  ourselves  far  above  them 
and  is  a  horrible  species  of  pride,  too  common  among 
tiie  rich  and  the  great:  this  our  Saviour  expressly 
condemned  in  the  proud  Pharisee,  who  disdained  the 
poor  Publican.  Obstinacy,  which  is  a  wilful  adhering 
to  our  own  opinion  and  judgment,  contrary  to  that  of 
our  betters ;  and  this  is  the"  rise  of  ail  heresy  and  schism, 
while  proud  men,  rather  than  yield  in  dispute,  resist 
the  known  truth  of  faith  or  morals,  in  opposition  to 
their  superiors  :  against  these  it  is  written,  Be  not  too 
wise  in  your  own  conceit.  Prov.  iii.  7.  Contention, 
\vhich  is  a  defending  our  opinion  with  noise,  confidence, 
and  foul  language.  Discord,  which  is  a  division  of 
hearts  from  those  with  whom  we  ought  to  live  in  chari- 
ty ;  a  wrangling  in  words,  a  differing  in  sentiments 
with  those  we  ought  to  assent  and  yield  to,  which  some- 
times hinders  much  good  being  done,  by  voting  against 
it  merely  because  it  is  advised  by  others.  Disobe- 
dience, which  is  a  stubborn  refusal  to  obey  our  superiors, 
and  a  contumacious  acting  contrary  to  their  orders. 
Conceitedness,  which  is  a  singularity  and  affectation  in 
our  opinion,  dress,  and  behaviour.  All  these  are  the 
daughters  of  pride. 

Pride  is  one  of  the  greatest  sins,  as  being  the  sin  of 
devils,  and  directly  opposite  to  the  majesty  of  God; 
for  while  other  sinners  fly  from  God,  the  proud  oppose 
him,  and  glorify  themselves,  and  would  be  honoured  in 
their  wickedness,  and  esteemed  wise  in  their  folly.  It 
is  also  one  of  the  most  pernicious  of  sins,  perverting 
oftentimes  the  souls  of  the  most  perfect,  whom  no  other 
vice  could  overcome :  it  has  ruined,  by  discord  and 
faction,  the  most  flourishing  societies,  communities,  fa- 
milies, and  kingdoms.  In  a  word,  it  is  the  most  dan- 
gerous sin,  as  often  insinuating  itself  along  with  the 
greatest  virtues,  not  easy  to  be  discerned :  it  corrupts 
the  most  holy  actions,  by  turning  every  virtue  into  mat- 


The  Christian  Doctrine  explained.          295 

ter  of  vain-glory,  as  did  the  Pharisees  :  it  introduces 
itself  every  where,  into  the  most  holy  places,  attacks 
the  most  devout  Christians  in  the  church,  the  religious 
in  his  cell,  the  priest  even  in  the  sanctuary.  When 
this  vice  predominates  in  us,  it  is  a  sign  of  reprobation, 
as  in  Lucifer,  who  is  the  king  of  the  children  of  pride : 
it  is  the  character  and  mark  of  all  reprobate  souls ;  it  is 
odious  to  God,  who  resists  the  proud,  and  gives  grace 
to  the  humble  :  humility  then  is  the  virtue  that  opposes 
all  pride  in  thought,  word,  or  action,  and  is  in  truth, 
the  only  effectual  remedy  for  it  5  for  this  reason,  there 
is  no  virtue  so  often  advised  by  our  Saviour,  so  much 
commended  by  his  doctrine,  and  his  own  example  : 
Learn  of  me,  because  I  am  meek  and  humble  of  heart 9 
Matt.  xi.  29. 

EXHOR. — Pride,  being  so  odious  to  God,  and  hate- 
ful to  a  thinking  man ;  pride,  which  is  the  beginning 
of  sin,  and  has  brought  immense  evils  upon  us,  ought 
to  be  regarded  with  the  greatest  dread  and  horror. 
You  have  seen  the  miseries  that  spring  from  it  in  the 
several  branches ;  it  being  so  innate  to  corrupt  na- 
ture, there  is  nothing  more  we  ought  to  guard  against. 
What  is  pride  in  itself,  but  a  false  glory,  a  false  imagi- 
nation, which  falls  of  itself  to  the  ground,  to  lovvness 
and  baseness  ?  Every  one  who  exalts  himself  shall  be 
humbled,  Luke  v.  iii.  14.  What  is  vain  glory,  vain 
boasting,  vain  ambition,  all  which  perish,  arid  evapo- 
rate of  themselves  ?  Humility  is,  by  far,  more  becom- 
ing the  man,  particularly  the  Christian,  than  this  fool- 
ish arrogant  pride  :  this  can  never  harbour  in  the 
breast  of  one  that  knows  himself,  his  beginning,  and 
his  end  ;  what  he  was,  what  he  is,  and  what  he  is  to  be  ; 
what  IIP.  has,  and  what  he  has  not :  sin  and  corruption, 
weakness  and  frailty,  misery,  rottenness  and  dust,  are 
his  portion.  Reflect  well  on  these,  and  you  will  see  n© 
reason  to  glorify  yourself  in  any  thing ;  you  will  con- 
temn no  one  but  yourself,  nor  prefer  yourself  before  any ; 
you  will  find  nothing  to  boast  of  .5  no  matter  for  vain  glo- 
ry, ambition,  or  presumption.  At  the  same  time'  con- 
template the  immense  greatness  of  God  ;  it  must  crush 
the  very  thought  of  proud  dust  and  ashes.  Blindness  of 


296  The  Poor  Marts  Catechism:  Or, 

man  !  that  will  not  practise  what  is  most  essential  to  a 
happy  life,  and  a  happy  end,  humility,  the  most  distin- 
guishing character  of  a  Christian,  and  taught  by  the  hu- 
miliation of  the  Son  of  God,  who  when  he  was  God,  took 
upon  himself  the  form  of  a  servant.  Remember,  humili- 
ty* is  the  virtue  that  will  exalt  you  before  God  and  man. 
6  !  reflect  on  your  nothing,  that  of  yourself  you  are  no- 
thing, you  have  nothing,  you  know  nothing,  and  can  do 
nothing,  and  you  can  find  no  reason  to  exalt  yourself. 
Why  art  thou  proud,  dust  and  ashes.  Eccles.  x.  9". 

Of  Covetousness. 

Q.  TE^HAT  is  covetousness  ?  Jl.  An  inordinate  de- 
**  sire  of  riches.  Q.  What  are  the  sins  that 
spring  from  this  capital  vice  ?  Jl.  Hard-heartedness,  and 
unmercifulness  to  the  poor,  unquiet  solicitude,  neglect 
of  salvation  and  too  great  trust  in  the  goods  of  this  life. 
Q.  What  else  ?  A.  Extortion,  fraud,  lying,  perjury, 
theft,  oppression,  and  all  manner  of  injustice.  ^.  What 
virtue  is  opposite  to  this  vice  ?  Jl.  Liberality  and  chari- 
ty to  the  poor. 

INSTRUC. — Jlvarice  then  is  an  exorbitant  thirst  after 
riches  and  possession  ;  and  the  more  the  miser  has,  the 
more  he  still  covets  5  and  we  may  truly  say,  there  is 
none  poorer  than  he,  because  he  has  no  heart  to  use  what 
he  has,  and  is  always  in  want  of  more.  St.  Paul  pro- 
nounces against  this  vice :  They  who  covet  to  be  rich, 
fall  into  temptations,  and  into  the  snares  of  the  devil,  and 
*into  many  unprofitable  and  hurtful  desires,  which  drown 
men  to  destruction  and  perdition.  For  the  root  of  all 
evil  is  the  love  of  riches;  which  some  coveting  have 
erred  from  the  faith,  and  entangled  themselves  in  many 
sorrows,  1  Tim.  vi.  9.  A  covetous  man  cannot  serv$ 
God,  because  no  man  can  serve  two  masters  ;  you  cannot 
,  serve  God  and  Mammon,  Matt.  vi.  24.  His  heart  is  too 
much  bent  on  the  one,  to  think  of  the  other. 

A  covetous  man  is  unmerciful  :  this  vice  makes  him 
forget  nature,  quarrel  and  go  to  law  with  his  father  and 
mother,  brother  and  sister,  and  nearest  relations  ;  he  is 
hard-hearted  to  the  poor  5  he  is  neither  moved  with  the^j; 


The  Christian  Doctrine  explained.        297 

prayers  nor  their  tears ;  neither  of  the  widow  nor  the  or- 
phan, but  oppresses  all  when  it  is  in  his  power,  to  fill  his 
bags  with  that  which  costs  a  poor  man  many  years  sweat 
of  his  brow,  and  work  of  his  hands :  he  stops  at  no  injus- 
tice, provided  he  can  be  the  gainer:  hence  comes  extor- 
tion, cheating,  theft,  lying,  perjury  :  he  neither  spares  sa- 
cred nor  profane,  public  nor  private,  but  has  his  eye  up- 
on every  thing.  He  is  always  restless  or  uneasy,  be- 
tween the  desire  of  getting,  and  the  fear  of  losing.  He 
is  so  entirely  bent  on  this  world,  that  he  has  no  concern, 
neither  caa  he  have,  for  the  aifairs  of  the  next  life  5  and 
so  great  is  his  confidence  in  his  riches,  that  all  trust  in 
God  is  banished  from  his  heart.  Avarice  then  is  truly 
said  to  be  the  root  of  all  evil,  the  root  of  his  sins  here, 
and  eternal  misery  hereafter.  This  was  the  case  of  Ju- 
das, who,  for  the  love  of  money,  betrayed  his  divine 
Master. 

The  virtues  opposite  to  this  vice  are  liberality  and 
charity  to  the  poor  :  of  the  one  it  is  said,  Give,  and  it 
shall  be  given  to  you  :  of  the  other,  He  that  gives  to  the 
poor,  lends  to  our  Lord,  Prov.  xix.  17.  There  is  no 
effectual  remedy  against  covetousness,  but  to  put  this  in 
practice. 

EXHOR. — Beware,  O Christian,  how  you  fix  your  mind 
too  much  on  things  of  this  life,  which  are  apt  to  create 
this  avarice  in  your  heart ;  for  why  do  we  covet  to  be 
rich,  but  that  we  may  have  wherewith  to  purc'nase  those 
things  we  have  set  our  minds  upon  ?  When  this  love  of 
riches  is  immoderate,  it  is  then  covetousness,  and  lays 
you  open  to  many  temptations  :  Hence  our  Saviour  says, 
It  is  harder  for  a  rich  man  to  enter  into  the  kingdom  of 
heaven,  than  for  a  camel  to  go  through  the  eye  of  a  nee- 
dle, Matt.  xix.  24.  As  every  man's  passion  he  caresses, 
is  the  idol  he  worships,  so  when  a  man  has  fixed  his 
heart  upon  riches,  these  are  the  idols  he  falls  down  and 
adores ;  his  God,  Ms  mammon  of  iniquity  ;  of  which  St. 
Paul  says,  Covetousness  is  serving  of  idols,  Col.  lii.  5. 
O  Christian  soul,  if  you  covet  riches,  covet  those  that 
will  remain  by  you  ;  the  riches  of  grace,  virtue,  glory  ; 
not  those  which  will  vanish  with  you,  which  you  must 
leave  behind  you.  The  permanent  and  everlasting  rich* 


298          The  Poor  Man's  Catechism  :  Or, 

es  of  your  soul  are  heaven,  and  the  fruition  of  God. 
Learn  to  be  contented,  and  thankful  to  God  for  that  he 
has  given  you,  be  it  much  or  little  ;  employ  that  accord- 
ing to  the  design  of  the  great  Donor,  and  very  likely  you 
will  covet  no  more.  Covetousness  has  no  bounds  ;  if 
you  were  to  enjoy  all  the  riches  of  the  earth,  this  insatia- 
ble vice  would  still  covet  more.  Nature  is  bounded 
and  satisfied  with  a  little,  but  imagination  is  infinite; 
people  may  easily  imagine  they  want  what  the  whole 
world  cannot  bestow.  As  God  made  your  souLfor  him- 
self, nothing  upon  earth,  though  you  were  to  have  it  all, 
can  ever  make  your  soul  happy,  but  God.  Consider 
well  the  evils  that  avarice  brings  in  its  train,  the  many 
sins  it  entangles  you  in,  and  the  prodigious  difficulty  of 
making  restitution  of  so  many  ill-gotten  goods,  which 
mast  render  your  salvation  extremely  hard  and  impro- 
bable. Put  a  stop  at  least  now  to  this  growing  evil :  and 
embrace  the  contrary  virtues.  Be  generous  to  your 
friends,  as  in  your  ability  and  power.  Remember  the 
saying  of  our  Saviour  :  It  is  more  happy  to  give  than  to 
receive,  Acts  xx.  35.  Men  of  estates  have  riches  put 
into  their  hands  to  be  liberal  to  their  families  and 
friends,  and  charitable  to  the  poor  !  It  is  the  only 
means  by  which  they  can  escape  the  punishment  of  the 
rich  glutton. 

Of  Lust. 

Q.  TTTHAT  is  lust?  A.  An  immoderate  desire  of 
W  carnal  pleasure.  Q.  Which  are  the  diffe- 
rent species  of  lust  ?  Jl.  They  are  many :  1.  Fornica- 
tion, which  is  a  carnal  act  between  a  man  and  woman 
t'  at  are  both  free  from  the  bond  of  marriage.  2.  If  it  be 
with  a  virgin,  it  alters  the  kind  of  sin.  3.  Adultery, 
with  another's  wife  or  husband.  4.  A  Rape.  5.  Incest, 
which  is  a  carnal  act  with  a  relation,  who  is  within  the 
prohibited  degrees  of  consanguinity  or  affinity.  6.  Sa- 
crilege, which  is  a  carnal  act  with  a  person  who  has 
made  a  vow  of  chastity,  or  is  in  holy  orders ;  or  when 
committed  in  some  holy  place.  7.  The  sin  against  na- 
ej  which  is  a  carnal  act  from  which  generation  cannot 


The  Christian  Doctrine  explained.        299 

naturally  follow  ;  as  sodomy,  pollution,  &c.  Q-  What 
are  the  usual  steps  to  these  sins  ?  A.  Unchaste  thoughts, 
voluntary  delight  in  them,  immodest  sights,  immodest 
discourse,  unchaste  touches,  kisses,  embraces,  unlawful 
love.  Q.  What  is  the  best  remedy  for  this  evil  ?  Jl. 
The  opposite  virtue,  chastity,  which  we  must  continally 
beg  of  God,  who  refuses  his  grace  to  none,  who  prays  as 
he  ought. 

INSTRUC. — Lust  comprehends  all  sins  of  unclean- 
ness,  either  in  thought,  word,  or  action.  Against 
these  sins  St.  Paul  exhorts  us  :  Fly  fornication,  use  not 
your  members  to  uncleanness,  but  to  justice  and  sanctifi- 
cation,  I  Cor.  vi.  18.  Fornication  and  uncleanness, 
let  them  not  be  once  named  amongst  you,  Ephes.  v.  3. 
t/Vb  fornicator,  nor  adulterer,  no  unclean  man  has  any 
inheritance  in  the  kingdom  of  Christ  and  God,  Eph,  v.  5. 
The  works  of  the  flesh  are  manifest,  adultery,  fornication, 
uucleanness,  lascimousness,  and  the  like:  and  as  I  told 
you  before,  so  I  tell  you,  that  thty  who  do  r>uch  things, 
shall  not  possess  the  kingdom  of  God,  Gal.  v.  16.  Thus 
speaks  St.  Paul ;  whereby  he  expressly  declares,  how 
criminal  all  kind  of  impurity  is  in  the  sight  of  God  5 
whether  it  be  in  the  heart  only  and  desire,  or  in  words, 
or  looks,  or  actions ;  all  kind  of  sensuality  and  unclean- 
ness  of  mind  or  body  is  forbid,  and  marked  with  the  in- 
famous character  of  being  the  sins  of  the  Gentiles,  who 
knew  not  God,  and  were  given  over  to  a  reprobate  sense, 
I  Thess.  iv.  3.  To  live  in  them,  is  to  live  as  heathens, 
and  sucli  must  expect  the  same  judgment.  This  capital 
siri,like  others,  is  accompanied  with  a  train  of  mnumera* 
ble  evils  :  as  blindness  of  the  understanding,  thoughtless- 
ness, inconstancy,  love  of  none  but  ourselves  and  our 
pleasure,  hatred  of  God's  law,  a  violent  affection  to  this 
world,  and  desire  of  life,  a  horror  of  death,  and  the  next 
world  ;  and  such,  if  they  do  not  fly  to  penance,  and  the 
rites  of  the  church,  0ten  die  in  despair. 

To  remedy  and  put  a  stop  to  this  evil,  think  how  ill 
those  brutalities  become  a  Christian  ;  think  what  you  do 
in  the  presence  of  God,  and  the  presence  of  those  pure 
spirits  the  angels ;  think  of  God's  judgments  her^,  on 
account  of  this  sin  5  the  world  drowned,  Sodom  burnt. 


300         The  Poor  Man's  Catechism ;  Or, 

&c.  and  his  inconceivable  judgments  hereafter  :  think 
of  the  fire  of  hell,  which  seeins  to  be  chiefly  prepared 
for  sin  :  God  indeed  has  reserved  all  the  wicked  to  be 
tormented  by  fire  ;  but  chiefly  those  who  live  according 
to  the  flesh,  and  fulfll  impure  desires,  %  Pet.  ii. — 
Above  ail,  pray  for  the  opposite  virtue,  chastity,  which 
is  a  gift  of  God,  and  effectually  prevents  all  carnal  plea- 
sure and  delight,  by  the  sweets  it  brings  to  the  soul, 
making  it  more  an  angel  than  a  man,  which  by  degrees 
will  even  breed  a  horror  of  impurity.  To  preserve 
this  angelical  virtue,  you  must  shun  all  occasions,  as  bad 
company,  bad  books,  too  great  familiarities  with  per- 
sons of  another  sex,  and  all  unlawful  love. 

EXHOR. — Brethren,  I  beseech  you,  as  strangers  and 
pilgrims,  to  abstain  from  all  carnal  desires  which  war 
against  the  soul.  1.  Pet.  ii.  11.  These  sins  are  so  un- 
becoming a  Christian,  who  is  by  baptism  become  the  dis- 
ciple of  Christ,  and  his  soul  and  body  become  the  tem- 
ple of  the  Holy  Ghost^that  we  ought  to  dread  nothing 
more  than  them,  and  their  punishment ;  remembering 
that  saying  of  the  apostles,  If  any  one  dejUe  the  temple 
of  God,  him  will  Goa  destroy,  1  Cor.  iii.  17.  The  sins 
of  lust  are  more  becoming  the  brute,  made  only  for 
earth,  than  the  Christian  made  for  heaven :  his  life  ought 
to  be  pure,  angelical,  divine :  you  are  not  to  feed  upon 
these  impure  pleasures,  nor  to  wallow  in  the  mire  of  un- 
clean desires  or  actions  ;  but  to  ornament  the  whole  man, 
both  body  and  soul,  with  purity,  chastity,  modesty; 
which  may  prepare  you  for  the  enjoyment  of  God,  and 
the  company  of  his  angels,  pure  spirits  :  you  are  made, 
says  one,  for  greater  things  than  to  be  slaves  to  flesh  and 
blood. 

These  sins,  so  seemingly  delightful,  have  always  a  bit- 
terness tha  follows  them  ;  as  the  forbidden  fruit  in  pa- 
radise was  fair  and  pleasing  to  the  eye,  but  a  core  to 
the  soul.  There  is  ever  somethinpof  shame  attending 
them,  and  this  not  only  in  the  practice,  but  even  in  the 
naming  of  what  concerns  them ;  and  a  man,  if  he  has 
any  spark  of  modesty  left,  cannot  forbear  blushing  at 
the  very  thought  of  uncleanness  committed,  if  he  but 
imagines  any  one  knows  it.  At  the  same  time,  no  sins 


The  Christian  Doctrine  explained.         381 

arc  so  dangerous  to  your  soul  as  these  ;  because  there  are 
so  many  different  species  of  them,  and  the  individual  acts 
are  innumerable  in  thought,  word,  deed,  desire ;  this 
vice  infects  the  memory,  understanding,  fancy,  all  the 
faculties  of  the  soul,  and  all  the  senses.  As  now  these 
sins  are  so  very  pernicious  and  common  to  corrupt  na- 
ture, and  the  flesh  is  ever  in  rebellion  against  the  spirit, 
what  have  we  to  do,  but  to  seek  a  remedy  ;  and  first  to 
practise  that  divine  lesson,  If  any  one  will  come  after 
me,  let  him  deny  himself,  in  order  to  mortify  and  keep 
under  this  unruly  passion  ;  which,  without  self-denial, 
can  never  be  effected.  And  since  we  are  so  weak  and 
frail  of  ourselves,  we  must  seek  grace  to  support  us ;  and 
this  by  constant  and  devout  prayer  :  while  the  mind  is 
on  God,  the  soul  is  safe  upon  earth.  To  remedy  these 
sins  of  the  flesh,  we  must  resist  the  first  motions  of 
them,  and  put  a  stop  to  the  beginning  ;  if  we  come  to 
parley,  we  are  upon  the  brink  of  yielding  ;  there  is  no 
overcoming  them  but  by  flying,  and  great  care  must  be 
taken  to  avoid  what  encourages  and  foments  them  $  as 
idleness,  high  feeding,  lascivious  objects,  lewd  company, 
books,  which  are  either  obscene,  or  filled  with  amorous  sub- 
jects, that  help  to  soften  and  effeminate  the  soul.  0 !  how 
many  are  now  wallowing  in  hell,  and  will  be  there  for  ail 
eternity,  for  this  momentary  delight  ?  What  are,  alas  ! 
all  the  delights  of  the  earth  to  those  of  heaven  ?  What 
are  those  of  the  body  to  those  of  the  mind  ?  The  one 
are  false,  deceitful,  perplexing ;  the  other  true,  substan- 
tial, lasting,  attended  with  tranquillity  and  a  sweetness ; 
nor  do  they  ever  desert  him  that  possesses  them.  The 
way  to  thi§  divine  pleasure,  is  to  renounce  all  carnal 
pleasure  ;  to  contemn  this  pleasure,  is  the  greatest  plea* 
sure  :  chastity  and  purity  are  the  virtues  of  saints  and 
angels,  who  are  wholly  absorbed  in  him  who  is  all  purity. 

Of  Gluttony. 

HAT  is  gluttony  ?  A.  It  is  an  inordinate  desire 
of  meat  and  drink.  Q,  Vhat  are  the  bad  ef- 
fects of  gluttony  and  drunkenness  ?  */J.  Foolish  mirth, 
scurrilous  talk,  impurity  and  beastliness,  noisy  dis- 

26 


302  The  Poor  Marts  Catechism :    Or, 

course,  stupefaction  of  the  understanding.     Q.  What 
virtue  is  opposite  to  gluttony  ?  A.  Temperance. 

IxsTRuc.—*Gluttony  then  is  an  irregular  appetite  to, 
and  excess  in  the  use  of  meat  or  drink.  God  has  gi- 
ven both  for  the  use  of  man  ;  and  when  they  are  used 
to  satisfy  nature  and  preserve  health, 'to  eat  and  drink 
is  reasonable  and  necessary  :  but  when  they  are  carried 
to  excess,  and  beyond  the  bounds  of  necessity  and 
reason,  all  such  excess  is  gluttony,  in  a  lesser  or 
greater  degree,  as  the  excess  is.  It  is  an  excess  in 
eating,  when  we  covet  it  merely  to  please  our  palates 
and  indulge  our  appetites:  when  we  eat  at  unsea- 
sonable times,  as  very  often  between  meals;  or  at 
forbidden  times,  on  days  commanded  to  be  kept  fasts  ; 
or  when  we  eat  to  an  immoderate  degree ;  or  we 
are  greedy  for  rarities :  gluttony  may  be  in  quality  as 
well  as  quantity.  Is  it  not  a  shameful  thing  that  sea 
and  land  must  be  ransacked  to  furnish  dainties  for  the 
rich  glutton's  table,  while  the  poor  starve  for  want  of 
bread  ?  It  is  an  excess  in  drinking  or  drunkenness, 
when  you  drink  till  by  the  fumes  of  liquor  you  have  lost 
the  use  of  reason,  drowned  your  understanding,  and 
rendered  yourself  unfit  for  duty,  unfit  for  any  business 
that  requires  reason  and  judgment.  These  are  the 
effects  of  gluttony  and  drunkenness ;  foolish  mirth, 
half-witted  jokes,  playing  the  fool,  dirty  discourse  and 
actions,  all  kinds  of  uncleanness  of  body  and  sou!,  vo- 
mitings, nocturnal  pollutions,  &c.  noisy  impertinent 
talk,  stupefaction,  drowning  of  reason  and  good  parts. 
To  eat  and  drink  your  fill,  for  mere  pleasure,  is  a  sin  of 
gluttony  :  what  must  it  be  to  do  this  every  day  ?  To  be 
clothed  in  purple  and  fine  linen,  to  feast  every  day  splen- 
didly, and  neglect  the  poor,  was  the  life  of  Dives  :  He 
died,  and  was  buried  in  hell  ;  the  hell  of  the  damned  ; 
no  other  sin  was  laid  to  his  charge  :  Remember,  son,  thou 
didst  receive  good  things  in  thy  lifetime,  and  Lazarus 
evil  ;  for  this  reason  he  is  rewarded,  but  thou  art 
tormented,  Luke  xvi.  25.  He  was  a  glutton,  and  that 
was  enough  5  he  made  a  God  of  his  belly,  as  all  such 
do,  of  whom  St.  Paul  says,  They  who  do  such  things, 
shall  not  obtain  the  kingdom  of  God,  Gal.  v. 


The  Christian  Doctrine  explained.        303 

Gluttony,  both  in  eating  and  drinking  in  particular, 
excites  the  passions  to  all  impurities  and  uncleanness  ; 
as  in  the  Sodomites,  who  glutted  themselves  with  immo- 
derate plenty,  and  hence  came  their  other  sins  and  dis- 
orders ;  so  the  prophet  testifies,  This,  was  the  iniquity 
of  Sodom,  Ezech,  xvi.  Against  both  St.  Paul  exhorts 
us  to  live  soberly,  not  in  gluttony  and  drunkenness,  Rom. 
xiii.  13.  And  our  Saviour,  Take  heed  Lest  your  hearts  be 
overcharged  with  surfeiting  and  Drunkenness,  Luke  xxi. 
34.  By  eating  Adam  lost  paradise,  and  Esau  his  birth 
right. 

To  remedy  this  evil,  learn  to  fast  and  mortify.  Plea- 
sure exercises  a  dreadful  tyranny  over  man's  soul,  al- 
most all  are  led  by  it :  and  this  mortification  destroys, 
and  teaches  you  to  find  a  greater  pleasure  in  abstaining 
from  those  pleasures,  than  following  them :  This  pre- 
serves temperance,  which  is  soon  lost  without  it  5  pro- 
longs life,  and  saves  the  soul. 

EXHOR. — You  see,  0  Christian,  what  disorders  gluttony 
and  drunkenness  create  in  mankind  ;  what  mischiefs 
to  body  and  soul.  Excess  of  meat  and  drink  are  the 
food  of  almost  all  diseases  of  the  body,  as  well  as  the 
soul ;  other  accidents  may  threaten,  but  this  destroys ; 
gluttony  kills  more  than  the  sword,  more  than  the 
plague.  Use  then  the  blessings  of  God  according  to  his 
order,  and  do  not  bring  death  by  that  which  was  made 
to  preserve  life  :  remember  the  maxim,  We  do  not  live 
to  eat  and  drink,  but  eat  and  drink  to  live.  Eat  then  to 
support  nature,  to  preserve  health,  to  prolong  life,  not  to 
destroy  it.  Drink  to  quench  your  thirst,  not  to  drown 
reason.  Exceed  not  the  bounds  of  temperance,  either 
in  meat  or  drink,  the  best  things  may  be  abused  ;  let 
temperance  and  sobriety  guide  you,  and  these  will  keep 
you  from  degenerating  into  a  beast ;  it  is  the  life  of  a 
Christian  to  live  soberly,  as  well  as  justly  and  piously .-<- 
As  we  have  infernal  enemies  hourly  seeking  our  ruin, 
sobriety,  at  all  times,  is  necessary  to  be  upon  our  guard 
against  their  attacks,  according  to  that  of  St.  Paul,  Bre- 
thren, be  sober  and  watchful :  the  Devil  never  takes  more 
advantage  than  when  we  are  under  this  excess  in  eating  and 
drinking.  0 !  what  is  more  infamous  than  to  be  a  slave 
to  the  belly,  the  sensual  appetite,  the  body  which  is  soon 


304  The  Poor  Man's  Catechism :  Or, 

to  be  the  food  of  worms  ?  What  more  disgraceful,  than 
for  the  soul,  the  image  of  God,  to  be  absorbed  in  glutto- 
ny and  drunkenness  ?  What  shame  for  the  reason  and 
the  understanding,  to  be  so  eclipsed  by  excess,  that  it 
cannot  do  its  duty  to  God  nor  man  ?  But  what  more  con- 
trary to  Christianity,  than  that  body  to  be  pampered  with 
all  the  delights  of  sea  and  land,  which  we  are  command- 
ed to  mortify  and  punish  for  sin  ?  That  flesh  upheld, 
which  should  be  subdued  ?  Those  passions  encouraged, 
which  should  be  curbed  ?  Corrupt  nature  made  to  com- 
mand, which  ought  to  serve  and  obey;  and  thus  the  first 
Christian  precept,  self-denial,  laid  aside  ? 

As  the  remedy  to  every  vice  is  the  practice  of  the  op- 
posite virtue,  so  temperance  is  the  remedy  to  this  perni- 
cious vice,  gluttony  :  it  is  a  rare  virtue,  which  but  few 
have  in  practice ;  some  also  are  temperate  rather  for 
long  life  here,  than  for  eternal  life ;  temperance  con- 
duces to  both,  but  is  most  essential  to  the  latter  :  to  pre- 
serve this  virtue,  self-denial  is  requisite,  and  none  pre- 
serve it  long,  who  have  not  learned  Christian  mortifica- 
tion :  why  are  the  fasts  and  abstinence  commanded,  but 
to  promote  this  virtue,  and  subdue  the  vice  of  gluttony  ? 
O  Christian,  take  them  as  from  God,  not  only  as  a  pre- 
servative from  excess,  but  as  an  atonement  for  past  ex- 
cesses committed  ;  repent  of  all  past  disorders,  and  re- 
member the  kingdom  of  (rod,  is  riot  meat  and  drink,  but 
justice  and  peace  in  the  Holy  Ghost. 

Of  Anger. 

AT  is  anger  ?  A.  An  inordinate  desire  of 
revenge.  Q.  What  are  the  bad  effects  of 
anger  ?  »4.  Fury  and  indignation,  swelling  with  revenge, 
clamour,  affronting  language,  threats,  quarrelling,  fight- 
ing, murder,  cursing,  swearing  and  blasphemy.  Q. 
What  virtue  is  opposite  to  anger  ?  Q.  Mildness. 

INSTRUC. — When  anger  is  not  an  irregular  passion, 
but  only  a  just  displeasure  at  some  ill  thing  done,  for 
which  we  desire  the  offender  may  be  brought  to  just 
punishment,  by  a  lawful  authority,  this  is  called  zeal 
against  those  who  do  evil,  or  hinder  good  :  in  this  zeal 
our  Saviour  drove  the  buyers  and  sellers  out  of  the  tern- 


The  Christian  Doctrine  explained.          305 

pie  ;  which  was  a  commendable  anger :  but  great  pru- 
dence and  science  is  requisite  to  govern  this  zeal? 
which  may  otherwise  be  productive  of  great  mischief. — 
Anger,  as  a  vice,  is  an  irregular  passion  of  the  soul,, 
which  carries  us  with  a  violence  to  resist  whatever  dis- 
pleases our  pride  and  self  love,  or  contradicts  our  plea- 
sure, interest  and  humour  ;  it  is  then  evil,  and  lays  us 
under  condemnation  :  Whosoever  shall  be  angry  at  his 
brother,  shall  be  guilty  of  judgment,  and  he  who  calls 
his  brother  fool,  in  violent'  anger,  shall  be  guilty  of  hell 
fire,  Matt.  v.  22.  This  sin  is  mortal,  when  it  goes  so 
far  as  to  destroy  charity,  that  is,  to  injure  our  neigh- 
bour in  any  great  degree,  either  in  thought,  word  or  ac- 
tion :  it  is  only  venial,  when  it  is  but  a  light  and 
passing  offence  against  him,  which  does  not  extinguish 
charity,  and  is  easily  forgiven  by  the  party  oiTended. 

Against  the  vice  of  anger,  we  are  admonished  by  St. 
James:  Be  slow  to  anger,  for  the  wrath  of  man  doth  not 
work  the  righteousness  of  God,  James  i.  19,  20.  but  car- 
ries us  with  a  kind  of  violence  to  many  grievous  sins 
and  disorders ;  as  divisions,  animosities,  contentions,  in- 
juries, desires  of  revenge, enmities,  hatred,  fighting, mur- 
der, &c.  against  which  St.  Paul  pronounces  that  they  who 
do  such  things  shall  not  possess  the  kingdom  of  God,  GaL 
v.  20.  Is  it  not  hence  generally  proceed  the  most 
dreadful  oaths,  cursing  and  blasphemy  ?  There  is  no 
passion  by  which  we  oftener  offend  God,  both  in  thought, 
word  and  deed  5  nor  by  which  we  oftener  injure  our 
neighbour,  by  speaking  and  acting  against  charity,  jus- 
tice, truth,  patience,  reason,  mildness,  prudence,  and 
other  Christian  virtues :  with  good  reason  then  the  apos- 
tle exhorts  all  Christians  against  it :  Let  all  bitterness, 
and  anger,  and  clamour,  and  evil  speaking,  be  removed 
from  you,  with  all  malice,  Ephes.  iv.  3. 

As  anger  generally  arises  from  the  pride  and  corrup- 
tion of  the  heart,  which  hates  any  contradiction  or  opposi- 
tion ;  to  remedy  this  evil,  our  Saviour  has  taught  us  to  be 
meek  and  humble  of  heart,  and  in  much  patience  to  pos- 
sess our  souls  :  these  are  the  virtues  that  are  contrary 
to  anger,  and  its  proper  remedy >  patience  and  mildness  5 
without  which  we  can  neither  have  peace  with  our  neigh- 
bour, nor  happiness  in  our  mind,  nor  bliss  in  heaven. 
26* 


306  The  Poor  Man's  Catechism :  &r, 

EXHOR. — All  sinful  anger  and  passion  is  what  you y 
O  Christian,  must  endeavour  to  curb  and  quiet  in  time  ; 
because  it  is  a  blind  to  reason,  and  would  feign  govern 
in  its  place ;  and  hence  comes  many  great  disorders  to  the 
soul.  Passion  renders  us  uncapable  and  unfit  for  duty  ; 
it  exposes  us  to  offend  God  grievously  by  oaths,  cursing 
and  blasphemy  ;  and  to  injure  our  neighbour  by  nursing 
malice  and  revenge  against  him  in  our  hearts,  which 
often  ends  in  great  mischief ;  but  in  reality  you  do  the 
greatest  injury  to  yourself,  by  extinguishing  charity^ 
which  is  the  life  of  the  soul  and  its  most  essential  good. 

Anger  is  rightly  termed  by  one,  a  short  madness ; 
because  it  carries  us  beyond  reason  and  sense,  to  speak 
and  act  the  most  extravagant  things,  without  regard  to 
God,  friends,  good  manners,  or  even  our  own  secu- 
rity 5  all  humanity  is  then  laid  aside,  and  we  act  more 
the  part  of  the  brute  than  the  man  ;  more  of  the  in- 
sensible, than  of  the  rational  creature.  How  dismal 
have  been  the  effects  of  anger !  It  is  one  of  the  worst 
evils  that  ever  infested  human  nature  ;  how  many  mur- 
ders committed,  towns  laid  waste,  whole  nations  depo- 
pulated by  it  ?  It  defaces  the  image  of  God  in  our  - 
souls ;  for  God  is  peace,  and  his  works  altogether 
ealm.  It  brings  a  mist  before  our  eyes,  that  we  can- 
not discern  truth  ;  nor  are  we  then  able  to  give  or 
take  counsel.  In  short,  it  disturbs  and  distracts  the 
faculties  of  the  sou!3  and  makes  us  insensible  of  our  own 
•ase  or  good.  O  how  many  families  does  it  make  mise- 
rable !  How  many  private  persons  unhappy  in  their 
temper,  uneasy  to  themselves  and  all  about  them  !  Our 
great  care  then  must  be  to  remedy  this  evil  5  and  this 
By  putting  in  practice  the  opposite  virtue,  patience  and 
mildness.  Patience  is  a  virtue  that  teaches  you  to  look 
upon  all  that  which  would  raise  tumults  ami  storms  in 
your  soul,  with  the  greatest  quietness  and  tranquillity  : 
nothing  then  can  disturb  you  ;  because  in  your  patience 
you  possess  your  souZ,  under  the  greatest  contradictions 
and  provocations,  and  bear  whatever  comes,  either  from, 
a  just  God,  or  a  malicious  man,  without  reluctance* 
By  patience  we  imitate  the  Almighty,  who,  when  we 
even  grievously  offend  him>  still  bears  us  with  patience 


The  Christian  Doctrine  explained.  30? 

and  silence  ;  and  instead  of  resentment,  invites  us  to 
repentance  ;  and  if  we  return,  forgives  us  ;  and  what, 
shall  you,  upon  every  light  occasion,  fly  into  anger  and 
fury,  even  to  the  seeking  revenge,  when  you  yourself 
so  much  more  deserve  it,  from  the  hand  of  God  ?  Bear 
with  others,  as  God  in  his  mercy  bears  with  you. 
Mildness  is  the  other  virtue  opposite  to  anger,  which  we 
learned  of  Jesus,  who  was  meek  and  humble  of  heart  : 
this  mildness  of  nature  is  the  same  to  anger,  as  a  rock 
to  the  sea,  and  breaks  the  fury  of  it  :  the  billows  may 
rage  and  foani,  but  the  rock  stands  firm,  and  they  do 
but  dash  and  spend  themselves  against  it  to  no  purpose  ; 
so  mildness  moderates  both  our  own  and  others  anger, 
and  keeps  it  within  the  limits  of  humanity  and  reason, 
according  to  that,  Jl  mild  answer  breaks  anger,  Prov. 
xv.  1.  that  is,  appeases  and  pacifies  it.  To  encourage 
yeu  to  the  pratice  of  these  virtues,  think  how  innocent 
was  our  Saviour:  are  you  more  innocent  than  he  ?  is 
your  cause  more  just  ?  are  your  provocations  greater  ? 
yet  he  was  the  most  innocent  of  all,  suffered  the  most, 
and  with  the  greatest  patience  :  think  how  many  provo- 
cations you  have  given  to  others,  and  if  you  judge  it 
reasonable  they  should  pardon  you,  for  the  same  reason, 
you  ought  to  pardon  them  :  in  a  word,  have  humility  of 
heart,  and  you  will  with  much  greater  ease  to  yourself, 
bear  affronts  and  contradictions  ;  for  all  anger  pro- 
ceeds originally  from  pride^  which  cannot  bear  opposi- 
tion. 


Of  Envy. 


"lE/' 

*  ' 


'HAT  is  envy  ?  A.  A  sadness  or  repining  at 
another's  good,  because  it  seems  to  lessen 
our  Qwn.  ^.  What  are  the  effects  of  envy  ?  A.  Ha- 
tred of  another's  virtue  and  merit,  backbiting,  detrac- 
tion, slander,  triumph  in  the  adversity,  and  vexation 
'at  the  prosperity,  of  our  neighbour.  This  is  always  a 
deadly  sin  when  it  is  deliberate,  and  in  a  matter  of 
weight.  But  to  envy  another  some  trifling  good,  is 
but  a  venial  fault*  Q.  What  virtue  is  opposite  to  enw  ? 
A.  Charity. 


308  The 'Poor  Man9  s  Catechism:  Or, 

INSTIIUC. — To  be  sorry  for  the  prosperity  of  the  wick- 
ed, because  it  exalts  and  gives  them  greater  power  over 
us,  and  gives  us  a  dread  of  them,  is  not  envy,  but  fear. 
Who  doubts  but  Queen  Esther  and  Mardocheus  were 
sorry  to  see  the  great  power  of  Jlman  at  the  court  of 
Jlssuerus?  and  this  without  sin.  To  repine,  because 
you  see  yourself  deprived  of  some  excellent  quality 
which  another  has,  without  desiring  to  deprive  him  of 
it,  is  not  envy  but  emulation.  To  repine  at  another's 
good,  out  of  mere  ill-will  to  him,  is  not  envy  but  hatred. 
Envy  then,  properly  speaking,  is  a  repining  at  another's 
good,  either  spiritual  or  temporal,  because  it  seems  to 
lessen  and  obscure  the  glory  we  aim  at,  in  excelling 
others  :  for  which  reason  the  matter  and  subject  of  envy 
are  always  some  of  those  qualifications  that  are  attend- 
ed with  fame,  as  riches,  honours,  beauty,  learning, 
virtue  ;  envy  then,  properly,  is  a  repining  that  others 
are  above  us  ;  better  than  ourselves  ;  have  more  advan- 
tages and  blessings  than  we  have.  The  envious  would 
have  none  above  them,  none  equal  to  them  $  they  would 
have  all,  and  possess  all  to  themselves.  It  proceeds 
from  pride,  which  aspires  to,  the  highest,  and  hates  a 
rival;  for  a  proud  man  would  excel  every  one;  and 
therefore  envies  his  equals,  because  they  have  reached 
him;  envies  his  inferiors,  for  fear  they  should  equal 
him  ;  and  envies  his  superiors,  because  he  cannot  equal 
them.  At  the  same  time  it  may  be  observed,  that  no 
one  envies  those  who  are  greatly  superior  or  far  above 
him,  as  a  poor  man  does  not  envy  a  king,  because  en- 
vy reigns  among  those  who  are  pretty  nearly  of  equal 
rank. 

Envy  is  the  sin  of  the  devil,  and  the  envious  are  his 
sons  ;  for  he,  repining  at  man's  happiness,  tempted  him 
to  sin,  that  he  might  be  as  miserable  as  himself :  and  thus, 
through  the  envy  of  the  devil,  sin  entered  the  world  ;  and 
the  first  sm,  after  the  fall  of  Mam,  was  the  envy  of 
Cain,  who  murdered  his  brother  Mel.  because  his  bro- 
ther's  works  were  good,  and  his  own  were  evil:  the  same 
was  the  sin  of  the  Jews*  and  in  the  greatest  degree  ;  who, 
through  envy  of  the  sanctity,  miracles  and  fame  of  our 
Saviour,  for  fear  all  the  world  should  go  after  him,  and 


The  Chrstian  Doctrine  explained.         309 

leave  them,  condemned  and  crucified  the  Son  of  Gody 
the  Lord  of  glory.  The  chief  remedy  against  this  evil 
is  charity,  which,  as  it  loves  its  neighbour  as  itself,  can 
wish  no  harm,  but  all  good  to  others  :  charity  envieth 
not,  but  would  have  all  mankind  as  itself:  by  that 
means,  it  makes  the  good  of  others  its  own,  without 
taking  from  them  what  is  theirs. 

EXHOR. — Envy  being  so  opposite  to  that  love  we  owe 
to  our  neighbour,  it  is  not  fit  to  harbour  in  the  breast  of 
a  Christian,  whose  essential  mark  is  charity :  1ft  this 
shall  all  men  know  that  you  are  my  disciples,  if  you  love 
one  another,  John  xiii.  35.  It  is  a  professed  enemy  to 
virtue  and  merit  in  others,  and  endeavours  to  lessen  it  by 
all  the  arts  of  slander,  and  detraction,  and  defamation* 
It  is  an  enemy  to  the  saints  and  angels,  who  rejoice  in 
the  comforts  of  their  companions,  as  in  their  own.  It 
is  an  enemy  to  grace  as  well  as  to  nature,  which  com- 
mands us  to  wish  others  as  happy  as  ourselves.  It  is 
an  enemy  to  ourselves,  to  that  peace  and  tranquillity 
every  one  wishes  to  enjoy :  envy  makes  the  good  of 
every  other  its  own  torture;  it  preys  upon  its  own  vi- 
tals without  hurt  to  any  but  itself.  If  then  you  wish 
to  be  happy  even  on  earth,  envy  none ;  repine  not  at 
another's  good ;  that  he  is  more  rich,  more  powerful, 
more  virtuous,  or  mere  learned  than  yourself.  God  can. 
and  does  distribute  his  gifts  where  and  to  whom  he  pleas- 
es, without  prejudice  to  any:  be  grateful  for  what  he 
bestows  upon  you,  and  grudge  not  another's  prosperity. 
Improve  your  talent,  and  if  never  so  small,  great  may 
be  your  gain ;  Well  done  thou  good  and  faithful  servant ; 
because  thou  wert  faithful  over  a  few  things,  I  will  place 
thee  over  many  ;  enter  into  the  joy  of  thy  Lord,  Matt, 
xxv.  23.  Wish  all  good  to  others  as  to  yourself,  and 
greater  will  be  your  profit  than  if  you  enjoyed  it  your- 
self; by  rejoicing  at  another's  prosperity,  you  make  it 
jour  own ;  take  envy  out  of  the  way,  and  what  I  have 
is  yours,  and  what  you  have  is  mine.  O  what  cruel  ex- 
amples there  are  of  the  sin  of  envy  i  Envy  ruined  man- 
kind, envy  murdered  Mel,  envy  sold  Joseph,  envy  per- 
secuted David,  envy  crucified  the  Son  of  GodI — To 
preserve  your  soul  from  this  pernicious  sin,  take  off  youc 


310  The  Poor  Man's  Catechism  :  Or, 

mind  from  this  transitory  world,  and  fix  it  on  a  better. 
The  love  of  eternity  is  the  death  of  envy ;  he  that  has  his 
heart  set  upon  heaven,  can  never  envy  any  man's  enjoy- 
ments upon  earth  :  he  that  possesses  the  love  of  God,  can 
never  wish  or  desire  a  greater  good  :  there  is  no  envy  in 
divine  love  :  charity  envieth  not,  it  seeks  not  its  own  : 
envy  then  can  never  reign  in  the  heart  of  any  one  that 
is  good  ;  for  which  reason  there  is  no  envy  in  heaven, 
but  perfect  love,  perfect  peace,  perfect  accord,  and 
perfect  tranquillity.  0  !  let  not  this  vice  of  Satan  pos- 
sess your  soul,  which  is  made  for  greater  things  than  to 
repine  at  emptiness,  folly,  or  vanity,  as  are  all  the 
transitory  goods  on  earth  ;  and  as  for  those  of  heaven, 
consider,  you  will  never  get  a  greater  portion  of  them 
by  envying  others. 

Of  Sloth. 

Q.  T1TTHAT  is  sloth  ?  *#.  A  spiritual  sloth  is  a  la- 
ziness of  mind,  in  neglecting  to  begin  or  pro- 
secute such  things  as  belong  to  the  service  of  God  and 
salvation.  Q.  Is  sloth  a  great  vice  ?  «#.  It  is  the  most 
dangerous  of  all  vices.  (£.  What  virtue  is  opposite  to 
sloth  ?  Jl.  Devotion. 

INSTRUC. — Sloth  then  is  a  distaste  or  dislike  to  the 
practice  of  such  things  as  belong  to  the  service  of  God, 
and  a  neglect  to  begin  or  prosecute  them  :  sloth  has  a 
faith,  but  a  dead  one,  destitute  of  good  works  :  a  slothful 
man  has  the  power,  but  not  the  will,  to  work  in  good  ; 
and  of  such  it  is  said,  Cast  forth  the  unprofitable  servant 
into  utter  darkness:  and  every  tree  that  beareth  not 
good  fruit,  shall  be  cut  down  and  cast  into  the  fire, 
Matt.  xxv.  30.  Matt.  vii.  19.  Those  Christians  that  are 
guilty  of  sloth,  who  acquit  themselves  not  of  their  duty, 
or  neglect  the  obligations  of  their  state,  or  will  not  be 
instructed  therein  ;  who  neglect  the  service  of  God,  their 
salvation,  and  the  means  that  are  to  bring  them  to  it ; 
who  omit  the  duty  of  prayer,  or  pray  with  indiflfer- 
ency,  and  more  out  of  custom  than  devotion  ;  who  la- 
beur  not  to  correct  their  faults,  or  curb  their  passions,  or 


The  Christian  Doctrine  explained.        311 

to  acquire  virtue :  and  the  origin  of  all  this  sloth  is  an  ir- 
regular love  of  ourselves,  and  our  ease. 

Sloth  and  idleness  have  been  the  occasion  of  much 
wickedness  on  earth,  Eccles.  xxxiii.  How  came  David 
to  fall  into  the  double  sin  of  murder  and  adultery,  but 
because  he  was  idle  and  doing  nothing  ?  In  like  manner 
Solomon,  while  he  was  employed  h/building  the  temple 
for  the  service  of  God,  remained  good  ;  but  when  he 
grew  slothful,  he  fell  into  vice,  and  from  vice  into  idola- 
try :  so  the  five  foolish  virgins  that  were  slothful,  and 
had  not  filled  their  lamps,  were  excluded  from  the  nup- 
tials of  the  Lam'o.  The  soul  of  man  cannot  long  remain 
inactive  ;  and  when  it  neglects  its  more  substantial  good, 
it  falls  into  many  sinful  disorders.  Of  all  vices,  there  is 
none  more  dangerous  ;  because  it  is  a  vice  that  opposes 
not  one,  but  all  the  virtues  5  it  brings  on  a  faint-hearted- 
ness  in  undertaking  good,  a  tediousness  and  aversion  to 
spiritual  things,  a  hatred  even  of  sanctity,  and  a  rancour 
against  those  that  teach  it,  and  exhort  us  to  our  duty  ; 
which  are  the  worst  dispositions  that  can  be,  and  the 
most  opposite  to  salvation  ;  hence  at  length  comes  on 
despair,  and  the  care  of  our  souls  is  laid  aside  ;  then  fol- 
lows a  total  dissipation  of  the  mind  in  pleasures  and 
amusements,  curiosity,  talk  and  company,  change  of 
place  and  habitation,  still  to  look  out  for  new  diversions. 
Hence  it  is. easy  to  conceive  that  sloth  is  the  beginning 
of  all  wickedness,  and  with  it  every  one  begins  their 
wicked  life  ;  the  first  bad  step  is  the  neglect  of  praver, 
the  sacraments,  instruction  ;  then  they  fall  into  "sin, 
from  one  sin  into  more,  from  more  into  many,  from  a 
wicked  life  into  heresy  ;  nay,  atheism  itself,  is  but  a 
greater  degree  of  sloth,  which  is  ever  the  first  link  in  the 
chain  of  reprobation.  No  wonder  then  God  pronounces 
this  severe  sentence  against  the  slothful :  1  wish  thou 
wert  either  hot  or  cold,  but  because  thou  wert  neither  hot 
nor  cold,  I  will  begin  to  vomit  thee  out  of  my  mouth. 
Apoc.  iii. 

The  remedy  to  this  vice,  as  to  all  others,  is  the  prac- 
tice of  the  opposite  virtue,  which  is  devotion,  zeal,  and 
diligence,  in  doing  all  our  duties  to  God  with  a  ready 
and  willing  mind,  Tike  the  angels  $  and  in  order  to  excite 


312  The  Poor  Marts  Catechism:  Or, 

yourself  to  it,  consider,  that  the  night,  as  our  Saviou* 
says,  is  coming,  that  is,  death,  when  no  one  can  work  any 
longer ;  and  to  death  succeeds  eternity  :  consider  well 
Hie  time  you  have  already  mispent,  and  the  uncertainty 
of  time  to  come  :  Watch  therefore,  for  you  know  not 
when  the  Lord  of  the  house  will  come,  late,  or  at  mid- 
night, or  at  the  crowing  of  the  cock,  or  in  the  morning  ; 
lest  if  he  comes  on  a  sudden,  he  may  find  you  sleeping*, 
Mark  xiii.  35. 

EXHOR. — As  you  were,  O  Christian,  placed  in  this 
world  to  labour  and  work  God's  service,  and  to  secure 
thereby  your  felicity  ;  what  more  shameful,  than  for  you 
to  waste  your  time,  precious  time,  on  things  of  no 
account,  and  to  neglect  your  more  substantial  good  ? 
How  often  have  you  heard  from  the  mouth  of  God  ;  Why 
stand  you  here  all  day  long  idle  ?  Go  into  my  vineyard, 
and  I  will  give  you  what  is  just ;  you  shall  receive  an 
ample  reward  for  your  labour.  So  great  is  the  goodness 
of  God,  that  he  calls  on  us  at  all  hours,  even  to  the 
eleventh  hour,  that  is,  to  the  end  of  our  lives.  But,  0  ! 
how  slothful  are  many,  who  neither  will  begin  nor  pro- 
secute his  will  ?  How  many  work  in  his  service  with  that 
indifferericy  and  sloth,  as  they  valued  not  whether  they 
gain  or  lose  the  reward  of  serving  him.  And  what  is  the 
final  sentence  at  last,  when  God  will  bear  no  longer  ? 
Cast  the  unprofitable  servant  into  utter  darkness,  where 
there  will  be  eternal  misery  and  no  redemption.  When 
time  is  once  passed  there  can  be  no  more  working ;  what 
would  you  give  then  to  be  entered  again  but  for  one  hour 
in  God's  service  ?  Dreadful  despair !  This  will  never  be 
granted  as  long  as  God  is  God. — Go  now,  my  soul,  and 
do  what  then  you  will  wish  to  have  done.  O  how  easily 
is  salvation  gained,  how  foolishly  lost !  What  is  the 
short  moment  of  your  labour  to  th^  weight  of  eternal 
glory,  which  succeeds  !  How  earnest  are  you  in  labour- 
ing for  riches,  for  possessions,  for  an  estate  ?  And  ought 
you  to  be  less  fervent  in  labouring  for  the  riches  and  en- 
joyment of  heaven  ?  What  is  it,  but  want  of  faith,  that 
makes  so  many  live  in  sloth  and  indifferency  in  God's 
service  r  i'aith  informs  you  that  every  moment  spent 
with  fervour,  is  worth  the  enjoyment  of  God  $  a  faithful 


The  Christian  JDoctrine  ex  flamed.     .       313 

soul,  in  a  short  space  has  fulfilled  much  good  :  But  for 
you  never  pretend,  never  expect,  to  receive  a  reward 
from  God,  you,  O  slothful  man,  who  have  done  no- 
thing for  God.  A  man  that  is  idle,  and  does  nothing 
to  live,  must  expect  nothing  but  poverty  and  want;  so  a 
Christian  that  has  done  nothing  for  the  next  life,  can  ex- 
pect no  other  but  that  eternal  poverty  and  misery  will 
be  his  portion.  Learn,  at  least,  industry  from  the  small- 
est insect,  the  ant :  how  industrious,  how  laborious  in 
laying  up  provisions  against  winter  ?  And  will  you,  O 
sluggard,  you  endowed  with  faith,  reason  and  grace,  be 
less  careful  in  your  life-time,  to  provide  for  the  w  inter  of 
eternity  ?  Senseless  man  !  away  with  sloth,  put  on  the 
fervour  of  a  Christian,  and  keep  to  that  instruction  of  St. 
Paul,  Be  fervent  in  spirit,  serving  our  Lord,  Rom.  xii. 
11.  Great  will  be  your  comfort  here  5  greater  your  joy 
hereafter. 

Of  the  sins  against  the  Holy  Ghost. 

Q*  T  TOW  many  are  the  sins  against  the  Holy  Ghost  ? 
JLJL  «#.  Six ;  despair  of  salvation  ;  presumption 
of  God's  mercy  ;  to  impugn  the  known  truth  ;  envy 
at  another's  spiritual  good  $  obstinacy  in  sin  ;  final  im- 
penitence. 

INSTRUC. — There  are  three  kinds  of  sin  to  which  man- 
kind is  subject :  1.  Sins  of  ignorance  ;  such  as  the  sin 
of  St.  .Paul,  before  his  conversion  :  /  obtained  God's 
mercy,  because  I  acted  ignorantly  in  unbelief,  I  Tim.  i. 
13.  against  which  we  pray  with  David  :  the  sins  of  my 
youth  and  my  ignorance,  0  Lord,  remember  not,  Psalm 
xxiv.  7.  2.  Sins  of  frailty ;  ?«eh  was  the  sin  of  St.  Pe- 
ter, who,  after  the  greatest  protestations  of  fidelity,  and 
warnings  of  his  Master,  afterwards  denied  him  :  as  these 
are  not  done  out  of  any  malicious  end,  they  are  oftener 
forgiven  ;  as  St.  Paul  was  converted  by  the  first  call  of 
God,  and  Peter  repented  at  the  first  glance  of  our  Sa- 
viour's eye.  3.  Sins  of  malice,  which  are  done  with  a 
full  knowledge  and  deliberation,  and  have  no  cause  but 
the  will ;  which  is  generally  the  case  of  those  who  sm  by 
habit  and  contempt.  This  was  the  sin  of  the  Pharisees 
27 


314  The  Poor  Man's  Catechism  :  Or, 

in  persecuting  Christ,  and  thus  he  condemns  them,  If  1 
bad  not  come,  and  had  not  taught  them,  they  would  not 
have  sin  ;  John  xv.  but  now  they  saw  and  hated  both  me 
and  my  Father.  These  sins  being  more  directly  oppo- 
site to  the  love  of  God,  are  called  sins  against  the  Holy 
Ghost,  who  is  the  love  of  the  Father  and  the  Son  :  they 
bear  in  their  nature  so  much  malignity  and  opposition  to 
repentance,  that  such  have  seldom  any  reconciliation 
with  God,  but  give  themselves  over  to  a  reprobate  sense3 
as  the  Jews  at  length  did. 

EXHOR. — As  there  is  no  sin  man  commits,  but  what  is 
either  through  frailty,  ignorance,  or  malice  ;  our  labour 
and  care  must  be  to  ward  against  them  all.  As  to  sins 
of  weakness  we  must  daily  implore  the  divine  assistance, 
from  whom  is  all  our  sufficiency  ;  and  humbly  distrust 
ourselves,  as  being  unable  to  do  any  good  to  ourselves. 
What  was  the  fall  of  Peter,  but  relying  too  much  on  his 
own  strength  ?  Though  all  be  scandalized  in  thee,  1  will 
not ;  we  must  always  stand  in  a  holy  fear  of  oiFending 
God :  He,  that  stands,  let  him  take  heed  he  fall  not :  and 
under  all  the  good  we  do,  still  look  upon  ourselves  as  un- 
profitable servants  :  there  is  no  greater  support  to  our 
weakness  than  this  humility.  As  to  sins  of  ignorance, 
since  they  proceed  from  want  of  reflection  and  know- 
ledge, our  business  is  to  watch  over  our  thoughts,  to  be 
circumspect  in  our  words,  and  cautious  of  our  actions  ; 
and  to  be  careful  in  attending  to  good  instructions. 
There  are  two  kinds  of  ignorance,  vincible  ignorance, 
which  comes  through  sloth,  and  may  be  remedied  ;  and 
invincible  ignorance,  which  cannot  be 'overcome  by  all 
our  study  and  endeavour  ;  and  this  is  excusable,  but  not 
the  other.  As  to  sins  of  malice,  which  are  by  far  the 
most  grievous,  there  is  no  remedy  but  to  yield  ourselves 
to  God  when  he  invites  to  repentance  :  God  never  total- 
ly abandons  any  one,  even  the  most  inveterate  sinner  in 
this  life  ;  and  his  grace  is  always  ready  to  reform  them. 
How  many  calls  had  Pharaoh  to  repentance  ?  How  ma- 
ny signs  and  miracles  were  wrought  in  favour  of  the  har- 
dened Scribes  and  Pharisees  r  God  himself  assures  us, 
that  in  whatever  hour  the  sinner  does  penance,  he  will 
forgive  the  impiety  of  his  sin  :  Saul  the  persecutor,  and 


The  Christian  Doctrine  explained.   * 

the  good  thief  found  it :  the  Prodigal  Son,  returning 
home,  was  embraced  by  his  indulgent  Father,  and  Mag- 
dalen the  sinner  was  forgiven  by  Christ :  repent,  like 
them,  and  you  will  certainly,  like  them,  find  mercy.  As 
sins  of  malice  proceed  from  the  perverseness  of  your 
will,  0  !  think  often  of  the  great  goodness  of  God  in 
your  regard,  who  has  not  yet  cut  you  off.  His  mercy 
and  love  hath  outdone  your  malice  ;  be  grateful  then  at 
last,  and  your  sins  will  vanish  together  with  your  ingra- 
titude, that  has  hitherto  held  you  in  them.  If  they  pro- 
ceed from  frequent  repetitions  of  the  same  sin,  which 
create  a  habit,  you  must  also  repent  often,  confess  often, 
and  often  renew  your  endeavours  to  amend.  0  I  malice 
of  man  depart,  and  yield  at  last  to  the  great  goodness  of 
God  !  O  sinner,  it  is  still  in  you  to  reclaim  yourself  even, 
to  your  last  gasp  ! 

Of  Despair. 

Q.     TTI^HAT  is  despair  ?    A.  It  is  a  diffidence  in  the 
power  of  God,  and  the  promises  and  merits  of 
Christ. 

INSTRUCT — We  may  be  guilty  of  despair  several  ways ; 
as  when  sinking  under  the  burden  of  our  sins,  we  cast  off 
all  hope  and  care  of  salvation,  and  despair  to  be  forgi- 
ven :  such  was  the  sin  of  Cain  :  My  sin,  said  he,  is  great- 
er than  that  I  deserve  pardon  ;  and  of  Judas,  when  throw- 
ing down  the  pieces  of  silver  in  the  temple,  he  went  and 
hanged  himself.  2.  When  we  despair  of  being  able  to 
correct  ill  habits  and  bad  inclinations  contracted  by  fre- 
quent^relapses  ;  such  despair  is  the  effect  of  sloth  :  of 
such  St.  Paul  says,  Who  being  without  hope,  give  them- 
selves over  to  lasciviousness,  and  to  all  unc  leanness, 
Ephes.  iv.  29.  3.  When  instead  of  putting  our  confi- 
dence in  God,  we  have  placed  it  in  ourselves  and  crea- 
tures ;  and  these  failing  us,  we  despair  of  retrieving  our 
affairs :  such  should  reflect  on  these  words,  Know  ye* 
that  none  hath  hoped  in  our  Lord  and  hath  been  confound- 
ed. Who  hath  continued  in  his  commandments,  and  hath 
been  forsaken  ?  Who  hath  called  on  him,  and  hath  been 
despised  ? 


316  *       The  Poor  Marts  Catechism:.  Or, 

EXHOR. — O  how  great  is  the  mercy  of  God,  who,  when 
the  world  was  wholly  involved  in  sin,  the  Creator  and 
Redeemer  of  the  world  came  to  cancel  sin,  that  none 
should  after  despair  of  salvation  !  As  great  criminals  as 
.you  have  been  forgiven  before  you  ;  why  then  must  yo* 
in  particular  despair  ?  Suppose  you  have  been  an  unjust 
man,  so  was  the  publican ;  suppose  lascivious,  so  was 
Magdalen  ;  suppose  a  murderer,  so  was  the  penitent 
thief;  suppose  a  persecutor,  so  was  Paul ;  suppose  you 
have  been  an  apostate  from  religion,  and  denied  your 
faith  before  the  wicked,  so  did  Peter;  suppose  an  adulte- 
rer, so  was  David  :  yet  all  these  were  pardoned.  Has 
not  God  promised  the  like  pardon  to  you  under  your  re- 
pentance ?  Does  not  the  right  faith  teach,  that  no  sin  is 
irremissible  ?  Consider  what  plentiful  redemption  Christ 
has  paid  for  you,  and  that  you  have  him  still  an  advocate 
at  the  right-hand  of  God  the  Father.  You  have  seen 
much  malice  of  men,  but  the  mercy  of  God  has  outdone 
all  the  malice  of  mankind.  As  you  have  a  free  will  to 
sin  on,  so  you  have  a  free  will  to  leave  off' sin  too  ;  do 
this  and  you  may  yet  save  your  soul :  you  are  not  yet, 
God  be  blessed,  in  the  state  of  the  damned,  nor  come  to 
the  end  and  term  of  life;  and  as  long  as  there  is  life, 
there  is  hope  for  pardon  and  mercy,  even  till  the  last  mo- 
ment of  time.  Otherwise,  why  does  God  continue  jour 
life,  and  command  you  to  hope  in  him,  and  forbid  you  to 
despair  ?  Why  did  Christ  pardon  the  thief  on  the  cross, 
but  to  shew  that  there  is  mercy  to  the  very  last  ?  I  say 
not  this  to  make  you  more  negligent,  but  to  hasten  your 
return  to  God  ;  and  that  you  may  never  lose  good  hope, 
like  Cain  and  Judas.  Despair  not  of  yourself,  nor  of  any 
one  else  who  has  a  will  to  return.  Despair  rather  of 
him  who  has  despaired  of  himself,  who  will  not  set  a  foot 
forward,  who  despises  the  law,  as  if  he  were  never  to 
die  :  but  even  these  may  repent,  and  be  forgiven. 

Of  Presumption. 

Q.     XTTHAT  is  presumption  ?     A.  A  foolish  confi- 
\  V     dence  of  salvation,  without  using  the  means 
for  it. 


The  Christian  Doctrine  explained.         317 

INSTRUC. — Presumption,  which  is  a  vain  and  foolish 
confidence  of  salvation,  without  a  good  life,  or  any  care 
to  keep  the  commandments,,  is  a  sin  too  common  in  this 
licentious  age  of  men,  who  think  to  be  saved  by  faith 
alone,  without  good  works.  As  God  expects  we  use  the 
means  his  providence  has  ordained  to  save  us,  to  ne- 
glect them  is  to  tempt  God.  Presumption  may  be  com- 
mitted several  ways.  To  believe,  and  not  join  good 
works  to  our  faith,"  is  presumption  condemned  by  St. 
James,  ch.  ii.  14.  To  offend  God  wilfully,  in  hopes  of 
being  pardoned  hereafter,  with  a  wilful  delay  of  repen- 
tance, is  presumption.  To  rely,  as  many  do,  on  the  pas- 
sion of  Christ,  and  lead  a  slothful  indolent  life,  saying, 
Lord,  Lord,  and  that  is  all,  is  presumption.  Against  all 
those  St.  Paul  pronounces,  Dost  thou  despise  the  riches 
of  God's  goodness,  and  patience,  and  forbearance  ? 
Knowest  thou  not  that  the  bounty  of  God  invites  thee  to 
repentance  ?  But  according  te  thy  hardness  and  impeni- 
tent heart,  thou  treasurest  to  thyself  wrath  in  the  day  of 
wrath,  Rom.  ii.  Here  we  are  taught  to  co-operate  with 
the  grace  of  God  ;  to  labour  and  do  penance  for  our  past 
sins ;  this,  from  presumption,  turns  us  to  a  blessed  hope 
in  God. 

EXHOR. — As  man  was  born  to  love  and  serve  God,  and 
to  labour  hard  in  the  work  of  his  salvation,  presumption 
is  opposite  to  both,  and  thinks  to  gain  favour,  and  obtain 
glory,  without  doing  any  thing  for  it :  to  possess  heaven 
not  by  his  own,  but  by  the  toils  and  labours  of  Jesus 
Christ  alone.  Presumption  encourages  sin,  fully  expect- 
ing pardon  without  doing  penance,  saying,  The  blood  of 
Christ  has  sufficiently  satisfied  for  all.  0  blind  pre- 
sumptuous man  !  O  slothful  sinner !  Has  not  Christ  suf- 
ficiently put  you  in  mind  to  do  worthy  fruits  of  penance  ? 
Has  he  not  taught  you  the  necessity  of  it  ?  Unless  you  do 
penance,  you  shall  all  perish  together.  Has  he  not  en- 
forced your  labour  from  the  parable  of  the  men  invited  to 
work  in  his  vineyard  ?  Has  he  not  shewn  you,  in  the  bar- 
ren fig  tree,  that  without  good  works  you  are  fit  for  no- 
thing but  the  fire.  Go  then,  O  man,  trust  in  the  mercy 
of  God,  but  do  not  presume  therein  :  do  your  part,  and 
he  will  fulfil  his  promises  :  there  is  no  mercy  without  re- 
27* 


318  The  Poor  Man's  Catechism:  Or, 

pentance,  no  pardon  without  true  sorrow,  no  saving* 
faith  without  a  good  life,  no  crown  without  Jesus,  with- 
out bearing  your  cross  with  him.  Where  do  you  read 
that  presumption  has  any  title  to  glory  ?  Peter  was  par. 
doned,  but  not  before  he  repented  ;  Mary  Magdalen  was 
forgiven,  but  not  before  she  watered  our  Saviour's  feet 
with  tears  of  love  and  sorrow.  A  good  life,  joined  with 
a  good  hope  and  a  wholesome  fear,  will  guard  you  from 
presumption;  but  presumption  is  void  of  both  ;  it  neither 
serves  God,  nor  fears  God,  Work  out  your  salvation 
then  with  fear  and  trembling,  and  after  all  the  good  you 
have  done,  or  strive  to  do,  still  esteem  yourself  an  un- 
worthy, unprofitable  servant,  and  do  not  presume. 
Though  God  is  merciful,  yet  he  is  just,  and  will  reward 
every  one  according  to  his  works,  good  or  evil. 

Of  impugning  the  known  truth. 

Q.  TT7HAT  is  it  to  impugn  the  known  truth  ?  A 
VV  It  is  to  oppose  and  argue  obstinately,  more 
out  of  malice  than  ignorance,  against  any  known  point 
of  faith,  and  pervert  ignorant  people,  by  forging  lies  and 
slanders  against  the  church.  Also  to  ascribe  miracles, 
done  by  God  in  confirmation  of  truth,  to  the  Devil ,. 
as  the  Pharisees  did  the  miracles  of  our  Saviour,  is  im- 
pugning the  known  truth,  and  blasphemy  against  the 
Holy  Ghost. 

JNSTRUC. — Those  who  impugn  the  known  truth,  are 
styled  by  St.  Peter 9  False  prophets,  lying  teachers,  who 
bring  in  sects  of  perdition.  2  Peter  ii.  By  St.  Paul  they 
are  styled,  Hereticks  whom  we  must  avoid  ;  men  of  cor- 
rupt minds  ;  reprobates  in  faith;  giving  ear  to  spirits  of 
error,  and  to  doctrine  of  Uevils  ;  men  subverted  and  sin- 
ning, being  self  ^condemned  ;  speaking  lies  in  hypocrisy, 
and  having  their  conscience  seared.  Tit.  iii.  10.  1  Tim.  iv, 
Tit.  iii,  11.  1  Tim.  iv.  2.  These  men  follow  their  own 
private  judgment,  and  their  own  will,  in  matters  of  reli- 
gion, before  the  authority  of  God  :  of  whom  St.  Paul  says, 
Be  not  high  minded,  but  fear.  Rom.  vi.  20.  Be  not  over* 
wise  in  your  own  conceit.  Such  have  been  in  all  ages 
since  the  Apostles  down  to  us* 


The  Christian  tioctrine  explained.        319 

EXHOR. — Submit,  O  my  soul,  with  a  profound  humility, 
tb  all  the  points  of  your  holy  faith,  as  taught  you  by  the 
Catholic  Church.  Abhor  and  shun  all  those  who  fall 
from  the  faith,  or  teach  strange  doctrines,  or  broach  new 
errors  contrary  to  her  belief.  By  submitting  to  the  Ca- 
tholic Church,  you  rely  on  a  divine  authority,  even  that 
of  God,  by  whom  this  church  was  established ;  proof 
against  all  the  powers  of  hell,  with  an  assurance  that 
truth  shall  ever  remain  in  it  0  !  believe  not  then  every 
spirit  of  fanaticks,  but  try  them,  and  you  may  soon  see 
they  are  not  of  God  :  ihe  true  church  seeks  in  all  things 
the  glory  of  God ;  teaches  sanctity  and  pure  morals  ;  de- 
lights in  all  virtue  and  good  works  5  strictly  follows  the 
maxims  of  Christ  and  his  gospel ;  it  teaches  what  is  con- 
sonant to  piety,  to  scripture,  tradition,  and  fathers  r 
search  the  spirits  of  all  fanatick  and  heretical  sects  by 
this  touchstone,  and  you  will  easily  see  they  are  not  of 
God  ;  liberty  and  a  fife  of  ease  is  their  character,  and  is 
their  greatest  hindrance  from  embracing  truth ;  they  can- 
not bear  the  harsh  words  of  self-denial,  mortification  and 
penance  ;  and  thus  will  rather  go  blindfold  into  eternal 
misery,  than  suffer  the  least  thing  in  this  life.  Beware, 
O  faithful  souls,  amidst  an  infidel  generation,  of  being  se- 
duced, or  becoming  seducers  ;  the  latter  is  worse  than 
the  former :  the  latter  impugns  the  known  truth ;  the 
other  blindly  follow,  and  both  fall  into  the  pit.  Keep 
yourself  in  humility,  and  this  will  preserve  you  in  the 
true  faith.  It  was  pride  brought  all  heresy  and  apostacy 
into  the  world  :  by  pride  our  first  parents  apostatized 
from  God,  and  turned  from  truth  to  error  and  falsehood. 
O  ye  seducers  and  false  teachers,  remember  that  severe 
chastisement  of  St.  Paul  to  Elimas,  a  primitive  impostor 
and  magician  :  0  thoufull  of  guile  and  deceit,  thou  son  of 
the  Devil,  enemy  to  all  virtue,  thou  dost  not  desist  in  per- 
verting the  right  ways  of  our  Lord.  Jind  now  behold  the 
hand  of  our  Lord  upon  thee,  and  thou  shalt  be  blind. 
Acts  xui.  10,  IK  What  more  blind  than  the  enemies  of 
the  true  faith  ?  Than  those  who  oppose  the  known 
truth  ?  I  pity,  but  leave  the  just  judgments  of  God  tc* 
fall  upon  them. 


320  The  Poor  Marts  Catechism  :  Or, 

Of  envy  at  another's  spiritual  good. 


*s  meant  bj  envy  at  another's  spiritual 
good  ?  A.  To  repine  and  be  sad  that  others 
have  more  grace,  more  virtue  and  perfection,  than  our- 
selves. 

INSTRUC.  —  This  is  the  sin  chiefly  of  all  sectaries,  who 
through  envy,  and  scoff  are  grieved  at  the  religious  or- 
ders, devotions,  fasting,  arid  piety  of  the  Catholic 
church  ;  because  they  have  not  such  perfections  among 
themselves  :  they  would  serve  God  at  their  ease,  and 
enjoy  him  at  their  ease  ;  and  thus  envy  those  that  act 
better  than  themselves  :  this  is  the  root  of  all  their  invec- 
tives against  the  church.  This  sin  is  rather  the  proper- 
ty of  Devils  than  man,  who  being  impatient  at  seeing  the 
iirst  parents  of  mankind  in  such  grace  and  favour  with 
God,  envied  this  divine  good,  both  sought  and  contrived 
their  ruin.  This  was  the  sin  of  Cain  against  Mel.  It 
was  the  sin  of  the  Pharisees  and  Scribes,  who  seeing  the 
great  sanctity  and  miracles  of  our  Saviour,  imputed  them 
to  Beelzebub  and  the  power  of  the  devil.  It  was  also  the 
sin  of  some  of  the  new  converted  Jews,  who  envied  the 
conversion  of  the  Gentiles,  because  they  would  not  be  cir- 
cumcised, and  observe  the  Mosaick  law  :  a  sin  most  dis- 
pleasing to  the  Holy  Ghest,  who  is  all  love  and  charity. 

EXHOR.  —  As  charity  envieth  not,  it  rather  rejoices  at 
another's  spiritual  good,  and  is  more  for  encouraging 
than  lessening  it.  O  that  there  were  more  charity  and 
less  envy  in  the  world  !  Virtue  would  gain  more  ground. 
That  man  must  be  void  of  ail  virtue  and  sense  of  God's 
honour,  who  is  uneasy  and  makes  a  banter  of  another  *s 
promoting  it.  Can  God  be  served  by  too  many  ?  Can  he 
be  served  with  too  much  fervour,  or  at  too  high  a  rate  ? 
Such  are  like  to  the  men  hired  into  the  vineyard,  who 
murmured  and  envied  those  that  were  called  at  the  last 
hour,  to  receive  equal  with  them  that  were  called  at  the 
first.  Must  your  eye  be  bad,  because  God  is  good?  Value 
not,  you  that  are  virtuous,  the  envious  sayings  of  others 
against  the  good  you  aim  to  do  ;  in  your  well-doing  you 
are  not  to  please  men,  but  God.  And  you,  0  envious 


The  Christian  Doctrine  explained.         321 

man,  who  would  deprive  God  of  all  honour  and  glory, 
what  can  you  expect  ?  Let  us  pity  and  pray  for  these  in- 
dolent men,  who  will  do  nothing  for  heaven  themselves, 
and  envy  the  virtues  of  others.  What  are  such  to  be 
compared  to,  but  the  barren  fig-tree  with  leaves  and  no 
fruit  ?  Like  the  five  foolish  virgins,  who  neglected  to 
supply  their  lamps  with  oil.  If  there  can  be  no  rewards 
where  there  are  no  good  works  done,  how  can  they  ex- 
pect a  reward  who  hate  and  envy  good  works  ? 

Of  obstinacy  in  Sin. 

Q.     TTTHAT  is  obstinacy  in  sin  ?     Jl.  A  wilful  con- 
VV     tinuance  in  sin,  after  sufficient  instruction 
and  admonition. 

INSTRUC.— -St  Paul  shews  the  danger  of  obstinacy 
in  sin,  in  these  words  :  If  we  sin  wilfully  after  the 
knowledge  of  the  truth  received ,  there  remains  no  more 
sacrifice  for  sins,  but  a  certain  terrible  expectation  of 
judgment.  Heb.  x.  26.  and  St.  Peter,  It  had  been  better 
for  them  not  to  have  known  the  way  of  righteousness^ 
than  after  they  have  known  it  to  turn  from  the  holy  com- 
mandment which  was  given  them.  2.  Peter,  ii.  21.  King 
Pharoah  sinned  grievously  herein,  when  so  often  ad- 
monished by  Moses,  and  inflicted  with  heavy  judgments, 
yet  remained  obstinate,  and  died  in  all  appearance  har- 
dened in  sin.  The  Jews  were  noted  for  their  obstinacy, 
in  continuing  hardened  in  their  errors,  after  all  the 
convincing  signs  and  miracles  done  in  their  favour,  yet 
persisted  in  persecuting  the  Messias  even  to  death ;  and 
after  him  the  apostles,  of  whom  St.  Stephen  had  this 
remarkable  saying  :  With  a  stiff  neck  and  uncircum- 
cised  hearts  you  always  resist  the  Holy  Ghost ;  as  your 
fore-fathers  did,  so  do  you.  Acts  vii.  5 1 .  And  what 
less  do  the  enemies  of  the  church,  who,  bigotted  to  their 
new  opinions,  never  cease  persecuting  Catholics,  say- 
ing in  effect:  Begone  from  us,  we  will  not  have  the 
knowledge  of  thy  ways,  Job,  xxi.  14.  Of  such  Solomon 
says,  He  who  being  reproved,  stiffens  his  neck,  shall  sud- 
denly be  destroyed  without  remedy.  Jl  hard  heart  shall 
fare  ill  in  the  latter  end.  Prov.  xxix.  i  JEccles.  iiu  2T. 


322  The  Poor  Man's  Catechism  :  Or, 

EXHOR. — Obstinacy  in  sin  is  hard  to  be  corrected, 
and  seldom  forgiven,  because  seldom  repented  of :  it 
is  a  sin  against  the  Holy  Ghost,  which  opposes  all  in- 
spirations of  grace  to  repentance.  Such  are  both  obsti- 
nate and  blind  ;  no  impression  can  be  made  upon  them  ; 
they  are  not  to  be  convinced  of  their  danger;  the  clear- 
est truths  seem  a  jest  to  them.  O  deplorable  state ! 
Little  hopes  of  amendment !  A  sinner  becomes  obstinate, 
not  all  at  once,  but  by  degrees.  First,  he  slights  and 
delays  repentance  ;  often  relapses  ;  this  brings  on  a 
habit  5  he  then  stops  both  his  ears  and  heart  to  good  in- 
structions, and  to  the  inspirations  of  the  Holy  Ghost; 
remorses  begin  to  cease ;  at  length  he  grows  obdurate, 
and  contemns  the  laws  of  God  and  man  ;  thus  brings  on 
himself  that  sentence  :  The  impious  man,  when  he  shall 
come  into  the  depth  of  sin,  contemneth  every  thing.  Prov. 
xviii.  3.  O  misery  of  man!  Be  careful,  O  Christian,  to 
remedy  this  evil  before  it  comes  to  a  head  :  repent  with- 
out delay ;  delays  bring  you  into  this  condition  ;  re- 
pent in  earnest :  despair  not,  God  is  still  with  you,  so- 
liciting your  return,  and  promising  pardon.  Beware  of 
small  faults,  lest  you  fall  by  little  and  little.  Man  never 
becomes  reprobate  all  at  once  ;  let  not  sin  follow  sin  ; 
this  creates  a  habit,  and  habit  brings  on  obstinacy  and 
hardness  of  heart,  as  in  sins  of  lying,  swearing,  cursing, 
drunkenness  and  impurity :  then  the  sinner  utterly  for- 
sakes virtue,  and  gives  himself  over  to  a  reprobate  sense, 
as  did  the  Jews  :  terrible  was  that  saying  of  Christ  to 
them;  I  will  go,  and  you  shall  seek  me,  and  you  shall 
die  in  your  sins.  0  my  God,  whither  can  I  go  when 
thcu  art  gone  from  me  ?  What  can  I  do  ?  Or  what  can 
all  the  world  do  for  me  ?  Sad  condition  ?  Let  this  strike 
you  now  with  a  holy  fear  of  God,  and  you  will  not  fall 
into  this  condition  ;  and  whatever  have  been  your  past 
sins,  remember  this  truth,  that  none  are  irremissible  un- 
less you  die  in  them,  by  overcoming  those  very  sins  you 
may  yet  gain  heaven. 


The  Christian  Doctrine  explained.         323 

Of  final  Impenitence. 

^.TTTHATis  final  impenitence  ?  »#.  It  is  to  die  im- 
VV     penitent,  without  confession,  or  contrition  for 
our  sins. 

INSTRUC. — All  sins  may  be  forgiven  in  this  life  by  the 
sacraments ;  but  those  who  die  in  sin  without  repen- 
tance, as  they  are  not  forgiven  in  this  life,  so  neither  in 
the  next  5  of  these  it  is  written,  There  is  a  sin  unto 
death,  for  such  a  one  I  do  not  say  any  one  may  pray.  1 
John  v.  16.  This  is  final  impenitence  :  the  death  of  such 
sinners  is  the  worst  of  deaths :  these  are  the  people  who 
say,  We  have  strucken  a  league  with  death,  and  with  hell 
we  have  made  a  covenant.  Isaiah  xxviii.  15.  Final 
impenitence  is  a  sin  directly  against  the  Holy  Ghost, 
who  inspires  all  to  repent,  even  to  the  last  gasp  :  it  is 
the  sin  which  shall  neither  be  forgiven  in  this  world,  nor 
the  world  to  come.  For  without  repentance,  there  is 
no  pardon,  and  without  pardon,  there  is  no  grace  nor 
favour  of  God.  Hence  it  is  easy  to  perceive  the 
reason  why  the  fore-mentioned  sins  are  called  sins 
against  the  Holy  Ghost,  viz.  because  they  bear  a  par- 
ticular opposition  to  the  grace  of  the  Holy  Ghost, 
by  which  we  are  to  be  saved;  as  final  impenitence 
and  obstinacy  in  sin  oppose  the  inspirations  of  the  Ho- 
ly Ghost  calling  us  to  repent :  envy  at  another's  spi- 
ritual good,  opposes  charity,  without  which  no  one  can 
be  in  a  state  of  grace  and  salvation :  impugning 
the  known  truth,  opposes  that  which  is  to  convert  us 
from  our  errors  and  evil  ways  :  presumption  set  us 
against  good  works,  without  which  faith  cannot  save  us : 
and  despair  excludes  mercy,  which  is  our  only  hope : 
these  sins  are  not  so  often  pardoned,  because  such  sel- 
dom repent :  yet  this  truth  must  never  be  forgot,  that 
all  these  sins,  under  true  repentance,  may  be  forgiven  by 
the  sacraments,  all  except  imal  impenitence. 

EXHOR. — O  what  more  dispainiig  than  dying,  to  die 
in  your  sins,  never  to  be  forgiven  '.  All  sins  in  this  life, 
though  never  so  many  or  great,  may  find  pardon ;  God 
himself  has  assured  it,  thatm  whatever  hour  the  wicked 
man  repents  and  does  penance  he  will  forgive  his  sin? 


Sf  4          The  Poor  Man's  Catechism  :  Or, 

even  at  the  last  gasp  of  life  :  but  the  impenitent  sinner 
can  have  no  claim  to  this,  because  he  persists  to  the  very 
end  in  his  iniquity,  O  dreadful  must  be  his  condition 
that  sleeps  in  sin  ;  dies  without  thought,  and  in  a  mo- 
ment descends  into  hell,  and  so  becomes  his  own  accu- 
ser, witness,  and  executioner,  and  must  confess,  By  the 
just  judgment  of  God  I  am  damned  ;  through  my  own 
malice,  neglect,  and  impenitent  heart.  Reflect,  O  sin- 
ner, well  on  this,  before  it  be  too  late ;  repent  in  time, 
not  when  time  is  expired,  and  eternity  takes  place.— 
Take  this  saying  as  from  God  :  Why  dost  thou  glory  in 
malice,  thou  who  art  powerful  in  iniquity  ?  Therefore 
will  God  finally  destroy  thee,  and  drive  thee  from  the 
place  of  thy  habitation,  and  root  thee  out  of  the  land  of 
the  living.  Psalm  li.  1.  2.  Beware  of  obstinacy  in  sin, 
which  alas  !  too  often  brings  this  irreparable  evil  upon 
men,  final  impenitence. 

Of  the  sins  that  cry  to  heaven  for  vengeance* 

^.Y  TOW  many  such  sins  are  there  P  Jl.  Four  ;  wil- 
JTl  ful  murder,  sin  of  Sodom,  oppression  of  the 
poor,  to  defraud  labourers  of  their  wages.  Q.  What  is 
wilful  murder  ?  Jl.  It  is  knowingly  and  unjustly  taking 
away  another's  life. 

INSTRUC. — Of  wilful  murder  God  said  to  Cain,  What 
hast  thou  done  ?  The.  voice  of  thy  brother's  blood  crieth 
to  me  from  the  earth :  now  therefore  shall  thou  be  curs- 
ed upon  earth*  Gen,  iv.  It  is  a  sin  that  cries  to  heaven 
for  vengeance  5  The  voice  of  thy  brother's  blood  crieth  to 
me.  Nature  is  always  shocked  at  death;  much  more 
is  that  man  shocking  to  nature,  who  commits  murder. — 
0  detestable  sin  !  it  is  not  your  brother,  nor  his  voice, 
nor  his  soul,  that  accuses  you  5  but  it  is  his  blood,  it  is 
the  voice  of  nature  that  cries  aloud  to  heaven  for  ven- 
geance against  you.  Your  own  crime  is  your  accuser. 
Murder  was  a  horrid  crime  under  the  law  of  nature ; 
and  under  the  law  of  Moses  always  punishable  with 
death ;  how  much  greater  crime  is  it  under  the  law  of 
grace  ?  By  it  we  do  not  only  injure  man,  but  God  himself, 
by  destroying  man,  who  was  made  to  his  image  and  like- 


The  Chrutan  Doctrine  explained.  325 

Bess,  and  by  usurping  the  power  of  life   and  death, 
•which  belongs  to  him  as  Lord  of  life  aad  death. 

EXHOR. — To  prevent  this  evil,  beware  of  passion, 
and  follow  that  lesson  of  our  Saviour,  Learn  of  me  ; 
because  I  am  meek  :  anger,  which  is  the  reverse,  often 
produces  this  horrid  crime.  O  aim  rather  to  do  good, 
than  evil  to  others  ;  rather  forgive,  than  take  revenge  ;, 
there  is  much  greater  honour  and  satisfaction  in  one 
than  the  other  :  strive  rather  to  preserve  than  injure 
life.  All  sin  is  a  wrong  to  charity,  but  this  above  all ; 
it  does  most  wickedly  destroy  every  spark  of  that  love 
you  owe  your  neighbour.  Murder  always  proceeds 
from  some  irregular  passion ;  hence  the  gospel  so  often 
calls  upon  us  to  curb  and  suppress  our  passions,  for  fear 
mischief  to  ourselves  or  others  should  ensue :  what  was 
it  but  envy  that  murdered  Jlbel?  What  was  it  but 
pride  and  malice  that  crucified  Christ  ?  What  was  it 
but  lust  that  cut  oft"  the  head  of  St.  John  the  Baptist  r 
How  many  have  been  murdered  through  avarice  ?  What 
massacres  have  been  committed  through  anger  and  fury  r 
Keep  under  then  every  reigning  and  unruly  passion. 
As  all  sin  is  first  bred  in  the  heart,  and  thought  foregoes 
ill  actions,  take  more  care  to  watch  every  irregular 
motion  and  desire  ;  curb  your  interior,  for  from  thence, 
proceed  evil  thoughts,  murders,  adulteries,  fornications, 
thefts,  which  defile  the  whole  man.  St.  Matt.  xv.  19. 
Keep  your  senses  in  order  $  your  eyes,  ears,  tongue; 
these  are  the  doors  that  let  sin  into  your  mind  first, 
and  thence  it  goes  to  action.  This  precaution  puts  a 
stop  to  much  evil.  Beware  of  giving  unjust  provoca- 
tion to  others,  arid  of  blowing  up  others  into  passion ; 
vast  mischief  sometimes  comes  from  it,  which  often 
ends  in  bloodshed.  Make  up  all  differences  and  quar- 
rels among  others,  if  in  your  power,  and  remember, 
Blessed  are,  the  peace-makers :  great  evils  are  often  pre- 
vented by  it.  Harbour,  above  all,  the  love  of  God  and 
your  neighbour  ;  this  will  effectually  prevent  all  harm, 
and  prompt  you  to  do  all  good  to  others  both  in  soul  and 
body. 


326  The  Poor  Man's  Catechism:  Or, 


Of  the  Sin  of  Sodom. 


Tl/^ 


^HAT  is  the  sin  of  Sodom  ?    Jl.  It  is  a  carnal 
sin  against  nature  ;  or  lust  with  an  undue  sex 
or  kind. 

INSTRUC.  —  This  is  another  sin  that  cries  to  heaven 
for  vengeance  ;  of  which  it  was  said,  The  cry  of  Sodom 
and  Gomorrah  is  multiplied,  and  their  sin  is  aggravated 
exceedingly.  Gen.  xviii.  20.  All  mankind  are  warned 
against  this  sin  by  the  fire  that  burnt  Sodom  under  the 
law  of  nature,  by  Moses  under  the  old  law,  and  by  St. 
Paul  under  the  new.  Levit.  xviii.  22.  I  Cor.  vi.  10* 
The  scripture  informs  us  from  whence  these  crying  sins 
proceed  ;  behold  this  was  the  iniquity  of  Sodom;  Pride. 
plenty,  abundance,  idleness,  and  shutting  their  hands  to 
the  need  i/  and  the  poor.  Ezech.  xvi.  49. 

EXHOR.  —  O  divine  vengeance  on  the  sin  of  Sodom! 
Fire  and  brimstone  !     But  what  is  this  to  the  vengeance 
of  God  at  the  last  day,  when  the  whole  world  will  be 
consumed  with  fire  for  the  impure  sins  of  all  mankind  ? 
The  former  is  but  a  specimen,  a  figure  of  the  latter  : 
this  their  punishment,  says  St,  Augustin,  was  a  speci- 
men of  the  divine  judgment  to  come  ;  and  how  must 
we  avoid  the  consequences  of  it,  but  by  taking  with 
Lot,  the  advice  of  the  Angels,  and  not  look  back,  that 
is,  not  turn  to  the  world,  to  its  folly  and  pride,  but  go 
on  resolutely  in  the  path  of  virtue,  and  the  way  of  God's 
commandments  ?     To  preserve  yourself  from  the  like 
sins,  and  all  sins  of  uncleanriess,   keep  a  clean  heart  ; 
blessed  are  all  such  :  banish  all  impure  thoughts  from 
your  mind  ;  put  a  stop  to  them  before  they  break  out 
into  action  :  let  no  uncieanness  proceed  from  your  lips, 
much  less  be  seen  in  action  :  take  advice  from  St.  Paul, 
Let  not  sin  reign  in  your  mortal  body,  so  as  to  obey  the 
lusts  tliereqf.  Horn.  vi.  12.     He  declares  to  you,  that  no 
sins  of  uncieanness,  as  are  all  sins  of  the  flesh,  shall 
have  any  inheritance  with  Christ  in  glory.    Ep/ies.  v.  3. 
much  less  those  sins  against  nature,  which  are  an  abhor- 
rence to  God  and  man  :  to  live  in  the  practice  of  such 
sins,  is  like  the  heathens,  and  no  better,  who  for  the 


The  Christian  Doctrine  explained.         327 

same  were  given  over  to  a  reprobate  sense:  O  my  soul* 
abhor  what  God  abhors,  love  what  he  loves,  love  chas- 
tity :  it  is  a  virtue  which  Christ  brought  into  the  world, 
he  was  born  with  it.  Love  chastity,  it  is  the  virtue  of 
Angels  and  all  blessed  souls.  Love  chastity,  and  this 
will  make  you  beloved  by  Christ,  like  his  beloved  disci- 
pie.  Love  chastity,  and  this  wil!  conduct  you  unto  the 
sight  and  passion  of  God  :  Blessed  are  the  clean  of  heart, 
for  they  shall  see  God :  Implore  the  divine  grace  with  a 
'holy  virgin,  St.  Cecily,  "  Let  my  heart  and  my  body 
«  be  undefiled,  that  I  may  not  be  confounded." 

Of  Oppression  of  the  Poor. 

Q.  TTTHAT  is  meant  by  oppression  of  the  poor? 
W  A.  It  is  a  cruel,  unjust,  tyrannical  treat- 
ment of  inferiors,  especially  of  the  poor,  the. widow, 
and  the  orphan,  who  have  no  power  to  defend  them- 
selves. 

INSTRUC. — This  is  a  third  sin  that  cries  to  heaven 
for  vengeance,  of  which  it  is  written  :  You  shall  not 
hurt  the  widow  and  the  orphan  :  if  you  do*  they  will  cry. 
unto  me,  and  my  fury  will  take  indignation,  and  I  will 
strike  you  with  the  sword.  Exod.  xxii.  21.  Do  not  the 
tears  of  the  widow  run  down  her  cheeks,  and  her  cry  is 
against  them  that  dmweth  them  ?  From  the  cheek  they 
ascend  even  up  to  heaven.  Eccles.  xxxv.  1 .  By  what- 
ever ways  we  injure  them,  we  injure  God,  who  is  their 
Father,  and  will  not  fail  to  protect  their  cause.  Pharaoh 
fell  under  this  crying  sin,  in  oppressing  the  children  of 
Israel  in  Egypt.  Many  kings  and  princes  are  guilty 
of  the  same,  who  unjustly  oppress  their  people  5  and 
the 'rich  who  oppress  the  poor.  Against  this  sin  God 
exhorts  you  by  the  prophet :  Do  judgment  and  justice. 
Deliver  those  that  are  oppressed  by  violence  out  of  the. 
hand  of  the  oppressor  ;  and  the  stranger,  the  orphan, 
and  the  widow  make  not  sorrowful  9  nor  oppress  unjust- 
ly ;  and  the  innocent  blood  shed  not.  Jer.  xxii.  3. 

EXHOR. — Injustice  to  another  in  any  kincj,  is  a  sin 
against  God's  commandments,  who  enjoins  us  to  give 
every  one  their  due  5  but  when  it  comes  to  oppression. 


328  The  Poor  Man's  Catechism:  Or, 

especially  of  the  poor,  it  is  a  sin  that  cries  aloud  to 
heaven  for  vengeance.  Oh  what  injustice  is  done,  were 
we  to  look  into  the  world!  What  oppression,  what 
tyranny,  what  violence  against  others  !  Do  nothing, 
O  Christian,  ti;at  may  prejudice  your  neighbours  body 
or  soul  :  be  just  to  him,  as  God  is  to  you  ;  shew  mercy, 
pity,  and  compassion  io  the  poor,  as  God  to  you.  Let 
all  who  are  above  others,  still  remember  there  is  one 
above  them  ;  and  that  they  are  to  act  no  otherwise 
than  by  tbe  rules  the  Almighty  Ruler  has  prescribed  t® 
them,  which  is  to  do  justice,  and  have  equity  for  all  un- 
der them. 

Of  Defrauding  Workmen  of  their  wages. 


^  are  &u**ty  °f  ^3  ?  •#•  Those  who  cheat 
their  poor  labourers,  either  of  the  whole  or  a 
part  of  their  wages,  or  v,  ith-hold  too  long  the  payment 
of  them. 

INSTRUC.  —  This  is  condemned  in  several  places  of 
holy  writ,  as  another  sin  that  cries  to  heaven  for  ven- 
geance *  Behold  the  hire  of  your  workmen  who  have 
reaped  your  fields,  ivhich  is  defrauded  by  you,  crieth, 
and  their  cry  hath  entered  into  the  ears  of  the  Lord  of 
Sabaoth.  St.  James  v.  The  bread  of  the  needy  is  their 
life;  he  that  defraudeth  it  is  a  murderer.  Eccl.  xxxiv. 
25.  Thou  Silalt  not  deny  the  hire  of  the  needy,  and  the 
poor  man,  thy  brother,  or  a  stranger,  but  the  same  day 
thou  shall  pay  him  the  price  of  his  labour  before  the  set' 
ting  of  the  sun,  because  he  is  poor,  and  therewithal 
sit-  tains  his  life  ;  lest  he  cry  against  thee  to  the  Lord, 
and  it  shall  be  imputed  to  thee  for  a  sin.  Deut.  xxiv.  14. 
Here  we  see  that  defrauding  poor  workmen  of  their  wa- 
ges is  a  kind  of  murder  ;  because  it  is  taking  away  the 
sustenance  of  their  life,  and  is  a  crying  sin.  Under 
this  sin  also  come  those  who  borrow  of  the  poor,  and 
then  refuse  to  pay,  because  they  see  their  creditor  is  too 
weak  to  recover  it. 

EXHOR.  —  As  this  is  a  sin  that  cries  aloud  to  God,  like 
murder,  and  as  a  kind  of  murder,  resolve,  O  Christian, 
pever  to  be  stained  with  it.  Superiors  ought  ever  to  re- 


The  Christian  Doctrine  explained.         329 

gard  their  inferiors  that  work  for  them  as  their  fellow 
brethren  :  it  is  not  chance,  but  divine  order,  has  placed 
one  above  another  ;  and  though  the  body  may  shine  in  a 
glittering  dress,  the  souls  are  the  same  before  God,  and 
often  that  of  a  beggar  or  poor  man  more  rich  and  shining 
in  his  sight,  than  that  of  rich  and  powerful  men.  Let  all 
superiors  and  masters  deal  to  their  servants  as  God 
deals  by  them  :  every  man  is  a  servant  of  God,  and  if  he 
requires  you  to  work  in  his  service,  in  the  end  he  gives 
you  a  just  and  ample  reward  :  do  the  same  by  your 
hired  servants  ;  surely  every  workman  is  worthy  of  his 
hire.  How  then  can  you  defraud  a  poor  man  of  what  he 
has  made  his  own  by  the  sweat  of  his  brow,  when  God 
is  so  just  and  benificent  to  you  ?  To  wrong  a  poor  man 
of  his  wages,  is  oftentimes  depriving  him  of  food  ;  in  this 
you  do  him  great  wrong,  but  much  greater  wrong  to 
yourself;  for  now  can  you  expect  a  reward  in  heaven,. 
who  have  refused  a  just  reward  to  your  own  servant  ? 
Away  then  with  this  covetous  tyrannical  temper.  As 
you  expect  God  will  be  good  to  you,  be  you  at  least  just 
to  others  :  let  not  your  riches  CFV  to  heaven  for  ven- 
geance against  you  ;  but  let  them  rather  sue  to  heaven 
for  mercy  ;  by  your  complying  with  the  will  and  com- 
mand of  God,  in  giving  to  the  poor  not  only  their  just 
wages,  but  in  opening  your  hand  and  heart  to  them  in 
charities. 


Of  the  four  last  things., 


Tlf 


HAT  are  the  four  last  things  ?  ^.  Dearth, 
Judgment,  Hell,  Heaven.  Q.  What  is  meant 
by  death  ?  ./£.  That  we  are  all  mortal,  and  must  once 
die  ;  how  soon,  we  are  uncertain,  arid  therefore  should 
be  at  all  times  well  prepared  for  it. 

I  SST  P.UC.—  There  is  nothing  so  Sure  as  death  r  all 
things  in  life  are  uncertain,  whether  we  shall  be  rich  or 
poor,  healthy  or  infirm,  long  lived  or  short-lived  ;  but 
death  is  most  certain,;  all  men  are  born  infallibly  to  die. 
Death  is  the  just  punishment  of  sin,  pronounced  by  God 
against  Main  and  all  his  posterity  :  Dust  thou  art?  and 
into  dust  thou  shalt  return.  Gen.  iii.  19*  It  is  the  decree 
£8  * 


3 30  The  Poor  Man's  Catechism  :  Or, 

of  the  Almighty  :  It  is  decreed  for  all  men  once  to  die, 
Heb.  ix.  27.  even  the  Son  of  God  would  not  be  exempt  ? 
he  died  not  to  free  us  from  death,  but  from  the  guilt  of 
eternal  death.  As  we  are  therefore  mortal,  he  warns  us 
to  be  at  all  hours  prepared  for  death  :  Watch  ye  tken9 
because  you  know  not  the  day  nor  the  hour.  St.  Matt.  xxv. 
13.  And  the  best  preparation  we  can  make  for  it,  is  a 
good  life,  and  to  be  often  doing  penance  for  our  sins  ;  to 
deny  ourselves,  renounce  self-love  and  self-will,  that  we 
may  find  ourselves  hereafter  :  he  who  is  so  prepared ? 
weed  not  be  in  any  apprehension  what  will  come  here- 
after. 

EXHOR. — Look  now,  O  Christian,  on  yourself  as  a  dy- 
ing mortal  :  death  is  pronounced  against  you  and  all 
mankind,  through  the  sin  of  Mam  :  God,  through  Jesus 
Christ,  has  taken  away  the  guilt  of  that  sin  ;  but  has  re- 
s^rve-d  the  temporal  punishment,  which  is  death,  and  all 
must  undergo  it.  As  now  you  are  going  with  speed 
through  time  into  eternity,  and  can  not  be  sure  of  a  mo- 
ment, it  requires  both  your  earnest  thought,  and  serious 
preparation.  It  is  now  in  every  one's  power  to  make 
himself  eternally  happy,  or  eternally  miserable.  Death 
is  a  good  or  bad  thing,  according  as  we  die  well  or  ill  ; 
the  same  who  says,  The  wicked  man  shall  be  driven  out 
in  his  sins,  says  alsa,  The  just  hath  hope  in  his  death% 
Prov.  xiv.  32.  The  same  who  says,  The  death  of  the  sin- 
ner is  the  worst  of  deaths,  says  also,  Precious  in  the  sight 
of  God  is  the  death  of  his  saints  :  in  the  one,  it  is  a  total 
change  for  the  better  ;  in  the  other,  it  is  a  total  change 
for  the  worse.  Let  death  then,  which  is  always  at  your 
doors,  put  you  in  mind  of  yourself,  not  to  value  yourself 
above  other  mortals  :  death  set-  all,  bo*h  rich  and  poor, 
great  and  little,  upon  the  same  level.  JLet  it  teach  you: 
to  contemn  the  things  of  this  world  5  you  are  but  a  pass- 
ing figure,  as  are  all  things  you  enjoy  :  Jl  man  is  made 
like  to  vanity;  his  life  is  as  vain  and  frail  as  other  things. 
Let  death  be  a  curb  to  vice,  and  an  excitement  to  virtue  j 
consider  that  in  death  you  must  leave  all  behind  you  :• 
away  then  with  avarice,  or  too  great  love  of  riches  ;  dis- 
mal spectacle  in  death,  to  go  naked  to  the  grave !  Away 
lust  and  sensuality  5  rottenness  and  corruption  may  bfe 


The  Christian  Doctrine  explained.        331 

your  fate  before  to-morrow  :  away  pride  and  ambition  ; 
all  your  glory  will  be  soon  in  the  dust :  Remember  thy  last 
things,  and  thou  shalt  never  sin. 

Provide  every  day,  against  your  last  hour  ;  trifle  not 
your  time  away,  as  many  do,  and  as  many  have  done,  to 
their  eternal  sorrow  :  do  now  what  you  will  wish  to  have 
done  when  death  comes  :  you  will  then  wish  to  have 
lived  more  innocently,  and  been  more  careful  to  shun 
sin  ;  that  you  had  done  more  for  God's  service  ;  fasted, 
prayed,  and  given  more  in  charities  to  the  poor,  and 
done  more  penance  for  your  sins.  Keep  a  good  con- 
science now,  you  will  never  be  frighted  with  death  in 
your  life-time,  nor  when  it  comes  :  The  torment  of  death 
shall  not  touch  them  5  that  is,  the  good.  Wisdom,  iii.  1. 
A  good  conscience,  with  good  hope  in  God,  is  the  only 
support,  both  in  death  and  judgment.  Thus  by  your 
good  works  and  virtues,  by  many  good  confessions  and 
holy  communions,  dispose  your  house,  and  put  your  soul 
in  order,  for  you  shall  surely  die,  and  shall  not  live.  But 
blessed  are  the  dead  who  die  in  our  Lord,  for  their  works 
do  follow  them. 

Of  Judgment. 

Q.  "TLl^HAT  is  Judgment  ?  d.  It  is  a  summons  from 
v*  God,  to  appear  before  the  tribunal  of  Christ, 
to  give  an  account  of  our  whole  life  and  actions,  good 
and  bad.  Q.  What  is  the  best  preparation  fo/  it  ?  »#. 
To  live  now  in  the  fear  of  God  ;  to  be  often  doing  pe- 
nance for  our  sins  ;  and  to  judge  ourselves  now,  that  we 
may  not  be  judged. 

INSTRUC. — There  are  two  days  of  judgment  for  every 
one  ;  the  first  will  be  as  soon  as  the  soul  departs  out  of 
the  body  in  death  ;  the  soul  will  then  be  carried  to  the 
place  of  its  deserts,  by  a  sentence  from  the  just  Judge; 
the  latter  will  be  at  the  last  day,  when  all  will  rise  out  of 
their  graves,  and  appear,  soul  and  body,  to  receive  the 
definitive  sentence  :  Come  ye  blessed,  or  Go  ye  cursed  ; 
as  both  body  and  soul  have  been  companions  in  life,  so 
they  will  be  eternal  companions  in  everlasting  bliss  or 
everlasting  misery.  And  what  have  we  now  to  do?  but 


332         The  Poor  Man's  Catechism  :  Or, 

to  make  our  life  happy,  our  death  happy,  and  we  shall 
then  make  both  judgments  happy :  he  that  has  no  reason 
to  stand  in  fear  of  death,  has  none  to  fear  in  judgment ; 
he  that  truly  fears  God  while  living,  in  the  time  of  his 
mercy,  may  hope  in  him  in  the  day  of  his  just  judgment : 
Blessed  is  the  wan  that  feareth  the  Lord. 

EXHOR. — Enter  not,   O  Lord,  into  judgment  with 
thy  servant,  for  no  man  living  shall  be  justified  in  thy 
sight,  Psalm  cxlii.  2.     Death  is  as  nothing  to  what  fol- 
lows after  death.     Death  may  be  and  is  truly  hitter  to  a 
man  that  has  peace  in  his  riches,  in  his  unlawful  plea- 
sures, in  his  ambition  and  pride  ;  but  what  is  it  to  judg- 
ment ?  This  is  far  more  bitter,  terrible,  despairing  :  It 
is  terrible  to  fall  into  the  hands  of  the  living  God,  Heb* 
x.  31.  to  suffer  and  labour  under  his  just  wrath  and  judg- 
ments for  all  eternity.     If  judgment  is  terrifying  to  ther 
just,  O  what  must  it  be  to  the  sinner  !    To  have  a  true 
idea  of  it,  must  surely  shock  the  most  inveterate  sin- 
ner alive.     The  good  King  David  had  a  terror  of  it, 
and  earnestly  solicited,  '0  Lord,  enter  not  into  judg- 
ment with  thy   servant :    rebuke  me   not  in  thy  fury., 
nor  chastise  me  in  thy  wrath :  and   holy  Job  beheld 
it  with   fear  at  a  distance,    What  shall    I   do  when 
God  rises  up  to  judgment,  or  what  shall  I  answer  for 
myself?  Many  saints  had  an  equal  dread  of  it,  though 
they  had  spent  their  whole  lives  in  penance  and  good 
works.     O  they  must  be  blind  in  point  of  faith  who  have 
so  little  sense  and  notion  of  it!  O  judgment !  O  day  of 
wrath  !  O  day  of  calamity  and  misery  !  If  the  just  will 
hardly  be  saved,  where  will  the  impious  and  sinner  ap- 
pear ?  The  sinner  who  dies  hardened  in  his  iniquity  ? 
It  is  a  matter  deserving  our  tears,  even  of  the  tears  of 
Jesus  over  Jerusalem*  to  see   so   many   slighting  this 
dreadful  day,  and  blind  to  what  is  to  come  upon  them, 
O  my  soul,  O  sinner,  do  penance  in  time  under  the  hand 
of  mercy,  before  judgment  overtake  you.     If   Mam, 
after  his  sin  ran  away,  and  had  the  greatest  dread  of 
God's  presence,  O  where  will  the  sinner  run  at  this  day  ? 
"Where  can   he  hide  himself?  What  will  he  be  able  to 
do  ?  His  greatest  sorrow,  his  sighs,  tears  and  mourn- 
ings, will  avail  him  nothing,  but  to  add  to  his  misery 


The  Christian  Doctrine  explained.          333 

and  dispair.  He  has  a  God  for  his  judge,  whose  wisdom 
he  cannot  deceive;  whose  justice  he  cannot  bend  5 
whose  authority  he  cannot  decline;  whose  power  he 
cannot  resist.  He  has  the  devils  and  his  own  wicked 
works  to  accuse  him ;  and  hell  is  open  to  receive  him  ; 
and  there  is  no  advocate  to  intercede  for  him,  no  resource 
left :  O  horror!  0  despair !  O  misery  beyond  expression 
or  conception !  All  this  is  yet  in  your  power  to  prevent. 

Of  Hell. 

<?.T¥f  HAT  is  hell  ?  A.  It  is  the  place  of  the  damned0 
*  Q.  What  are  the  pains  of  the  damned  ?  A.  A 
pain  °*  sense,  pain  of  loss,  pain  of  eternity.  Q.  What 
is  the  pain  of  sense  ?  A.  To  be  tormented  in  fire.  Q. 
What  is  the  pain  of  loss  ?  A.  To  be  deprived  of  the  sight 
and  enjoyment  of  God.  Q.  What  is  the  pain  of  eter- 
nity ?  A.  To  know  that  your  torment  will  have  no  end. 
Q.  For  whom  is  this  place  allotted  ?  A.  For  devils  and 
damned  souls ;  for  sinners  who  die  in  their  sins  and  un- 
belief, without  repentance. 

INSTRUC. — Hell  then  is  the  place  of  just  punishment 
which  God  has  allotted  for  sin  and  the  sinner  :  it  is  a 
state  of  just  condemnation  for  souls  and  spirits  that  are 
rebellious  against  the  Almighty.  Thus  Satan  and  his 
accomplices  were  cast  into  hell,  for  aspiring  to  be  as 
God.  Adam  and  his  generation  were  condemned  to  be 
the  same  for  his  rebellious  pride  and  disobedience  ;  but 
through  the  great  mercy  of  God,  in  sending  his  son  to 
be  our  Redeemer,  the  first  sentence  was  reversed,  and 
man  is  now  capable  of  heaven  again  :  0  divine  mercy ! 
Nothing  to  nature  is  more  miserable  than  death.  No- 
thing more  terrible  to  obstinate  sinners  than  judgment, 
Nothing  more  intolerable  to  the  damned  than  hell  and 
its  torments.  There,  the  scripture  teaches  us,  is  perfect 
despair ;  there  is  weeping  and  gnashing  of  teeth  ;  there 
is  the  worm  of  conscience  that  will  never  die  ;  there 
is  the  land  of  darkness  covered  over  with  the  shades  ef 
death,  where  no  order,  but  eternal  horror  dwells  ;  there 
is  the  lake  of  fire  and  brimstone,  where  the  devil  and 
sinners  will  be  tormented  day  and  night  for  ever  and 


334  The  Poor  Man's  Catechism :  Or, 

ever,  Apoc.  xx.  10.  xxi.  8.  Matt.  viii.  9.  Job  x.  21  5 
there  shall  the  rich  glutton,  like  Uives,  beg  for  a  drop  of 
\vater  to  cool  his  tongue,  and  shall  never  obtain  it ;  there 
shall  they  remain  at  an  infinite  distance,  with  an  im- 
mense chaos  betwixt  them  and  heaven  ;  there  shall  all 
sinners  .remain,  never  to  see  God  ;  cast  into  a  land  of 
oblivion,  where  there  is  no  one  to  pity  them  ;  no  advo- 
cate, no  Redeemer  for  them  ;  their  fate  is  decreed,  the 
sentence  never  to  be  reversed  :  Go  into  eternal  fire  : 
hell  is  a  place  of  infinite  loss  ;  it  is  the  loss  ef  God,  the 
loss  of  all  good,  the  loss  of  infinite  happiness.  Hell  is 
a  place  of  infinite  pain  5  it  is  a  fire  that  will  never  go 
out :  hell  is  a  state  of  infinite  time  and  endless  misery  : 
Go  into  everlasting  fire :  0  who  can  dwell  with  ever- 
lasting burnings  ! 

EXHOR. — Descend,  O  Christian  souls,  daily  with  Eze- 
kiel  in  spirit  to  the  gates  of  hell,  and  there  you  may  be- 
hold, with  just  horror,  the  punishment  of  sin  and  sin- 
ners ;  there  tormented  for  their  past  pride,  vanities  and 
folly.  Methinks  1  hear  their  cries  and  lamentations  : 
"What !  has  God  cast  me  for  ever  from  his  presence  ? 
Must  I  thus  remain  in  this  everlasting  fire  ?  Will  God  ne- 
ver more  recall  the  sentence  f  O  torment !  O  despair !  O 
dismal  eternity  !  I  see  alas  my  folly,  wickedness  and  in- 
gratitude :  O  sad  remembrance,  which  adds  every  moment 
new  pains  to  my  afflicted  soul  !  O  time  past,  which  I 
cannot  forget !  How  easily  might  I  have  saved  myself, 
and  how  foolishly  have  I  damned  myself  !  O  emp- 
tiness of  riches  !  0  deceit  of  past  pleasures  and  de- 
lights !  0  vanity  of  all  those  sinful  objects  that  turned 
my  heart  from  God !  These  are  now  become  as  so  many 
furies,  as  so  many  living  Hydras,  that  haunt,  perplex^ 
and  torture  my  soul  for  ever  and  ever.  Oh  !  and  must 
I  still  behold  at  a  distance  that  glory,  that  felicity,  that 
enjoyment  ot  God,  which  I  can  never  come  at  ?  O  what 
a  gulf  is  fixed  betwixt  me  and  Abraham's  bosom!  And 
are  not  now  these  dismal  cries  sufficient,  O  Christian  sou), 
to  awaken  you  from  the  lethargy  of  sin,  the  evils  whereof 
are  so  immense  ?  God  even  now  calls  upon  you,  by  the 
voice  of  the  damned,  to  beware  of  sin  ;  to  arise,  mend, 
and  do  penance  before  too  late  :  and  what  is  all  the 


The  Christian  Doctrine  explained.        335 

penance  you  can  do,  to  the  torments  of  damned  souls  ? 
No  more  than  an  imaginary  shadow  to  them :  all  the 
torments  of  this  life,  are  nothing  to  the  torments  of  hell. 
Do  you  believe  this  ?  Why  then  do  you  go  on  in  indulg- 
ing corrupt  nature,  caressing  your  passions  and  vicious 
inclinations,  which  will  certainly  bring  the  dismal  fate 
on  you  :  nay,  you  will  certainly  suiter  for  it  for  what 
you  have  done  already,  unless  you  do  penanee  as  God 
has  enjoined:  Unless  you  do  penance  you  shall  all  per • 
ish  alike.  Pray  for  grace,  that  may  make  you  more 
sensible  of  the  glory  you  may  obtain  by  virtue,  and  the 
misery  jou  bring  upon  yourself  by  vice. 

SECT.  IV. 

Of  Heaven. 

^.Vir/"HAT  is  heaven  ?  Jl.  Heaven  is  the  abode  of  the 
blessed  angels  and  saints,  or  the  state  of  bliss. — 
Q.  In  what  does  the  glory  of  heaven  consist  ?  Jl.  In 
the  clear  sight  and  possession  of  God.  ^.  How  long 
is  this  glory  to  last  ?  »#.  As  long  as  God  is  God  :  of 
whose  kingdom  there  will  be  no  end. 

INSTRUC. — Heaven  then  is  the  place  God  has  prepar- 
ed for  angels  and  just  souls:  it  is  the  palace,  if  I  may 
so  call  it,  of  the  Almighty.  It  has  no  bounds  or  limits  : 
O  Israel,  how  great  is  the  house  of  God,  how  vast  is  the 
place  of  his  possession  !  Baruc.  iii.  24.  It  is  an  im- 
mense space,  inconceivably  great:  its  glory,  its  joys, 
its  riches,  its  beauty,  are  beyond  thought  or  imagination; 
therefore  St.  Paul,  though  taken  up  into  the  third  hea- 
ven, could  no  otherwise  describe  it,  than  by  saying, 
That  the  eye  hath  not  seen,  nor  the  ear  heard,  nor  hath  it 
entered  into  the  heart  of  man,  what  God  hath  prepared 
for  those  ivho  love  him,  1  Cor.  ii.  9.  Man  while  in  this 
life,  is  of  too  limited  a  nature,  either  to  see  or  enjoy  it; 
his  mind  is  of  too  narrow  a  compass  to  conceive  it ;  his 
understanding  by  far  too  shallow  to  comprehend  it :  JVb 
man  shall  see  God  and  live,  Exod.  xxxiii.  20.  No  one 
enjoy  him  in  his  mortal  body,  or  see  him  with  mortal 
eyes. 


336  The  Poor  Man's  Catechism  :  Or, 

Heaven  is  compared  to  pearls  and  precious  stones, 
to  feasts  and  banquets,  to  shew  its  value,  its  joy  and 
delight:  it  infinitely  exceeds  all  the  joys,  pleasure,  pow- 
er, dominion  or  riches  the  world  can  give  :  whatever 
you  can  here  conceive  to  complete  your  happiness,  is  all 
less  than  an  imaginary  figure  or  shadow  to  its  enjoy- 
ment. 

Heaven  cannot  be  so  well  described  by  what  it  is,  as 
by  what  it  is  not :  There,  God  shall  wipe  away  all 
tears  from  their  eyes,  and  death  shall  be  no  more  :  nor 
mourning,  nor  crying^  nor  sorrow*,  shall  be  any  longer, 
for  the  former  things  are  past L,  Rev.  xxi  4.  There  shall 
be  no  night,  but  all  day  ;  no  darkness,  but  all  light ;  no 
death,  but  all  life  :  no  time,  but  an  illimited  eternity. 

The  visible  things  below  may  give  some  faint  and  im- 
perfect idea  of  the  invisible  things  above.  If  God  has 
framed  this  lower  world  of  such  vast  extent,  as  an  abode 
for  sinful  man  :  what  must  heaven  be,  what  the  extent 
of  that  world  which  is  to  be  the  habitation  of  just  souls- 
and  all  the  elect  ?  If  lie  has  beautified  this  world  with 
such  glorious  bodies,  as  the  sun,  moon  and  stars ;  adorn- 
ed it  with  so  many  varieties,  and  permits  the  most  wick- 
ed to  enjoy  its  benefits;  what  must  the  beauty  and 
splendour  of  heaven  be,  prepared  for  those  his  beloved 
and  faithful  servants !  If  he  has  given  such  power  to 
the  impious,  to  reign  over  kingdoms  and  empires,  and 
to  abound  in  all  riches  and  plenty  ;  what  power,  what 
dominion  has  he  not  in  reserve  for  those  who  have  been 
true  and  obedient  in  his  commandments  ?  The  fruition 
of  the  Creator  is  infinitely  beyond  all  fruition  of  crea- 
tures, or  created  beings.  Well  may  we  then  say,  0  how 
lovely  are  thy  tabernacles,  Lorcl  of  Hosts  /  Psalm 
Ixxxiii.  1, 

EXHOR. — Seek  now,  O  Christian,  as  St.  Paul  advises, 
the  things  that  are  above,  not  those  that  are  below ;  seek 
the^er«uweii£  substance,  not  the  passing  shadow  .»  seek 
what  eternity  preserves,  not  what  time  destroys.  Let 
your  heart  be  fixed  where  your  treasure  remains  ;  the 
fruition  of  God,  the  enjoyment  of  heaven,  and  heaven- 
ly souls,  are  the  only  treasure  a  good  man  thirsts  after 


The  Christian  Doctrine  explained.          337 

*aying,  «#s  the  heart  pants  after  the  living  water,  so  does 
TMJ  soul  thirst  after  thee,  0  God!  Psahn  xii.  2.  Nothing 
but  God,  the  possession  of  God,  can  fully  content,  re- 
plenish, and  render  the  soul  happy,  which  was  made 
only  for  him. 

As  you  are  advised  to  descend  daily  in  Spirit  to  the 
ga'es  of  hell,  to  behold  with  horror  the  just  punishment 
of  sin  and  sinners,  to  learn  you  to  detest  a  wicked  life  5 
ascend  now  in  heart  and  affection,  up  to  the  gates  of  hea- 
vei,  and  behold  those  endless  joys,  those  unspeakable 
delights,  those  blessed  souls  now  enjoy  in  God  himself. 
Imarrne  that  you  hear  them  singing,  Holy,  holy,  holy,  the 
Lori  God  of  Sabbaot  h,  the  heavens,  are  full  of  the  Majes- 
ty o*  his  glory  :  Hosanna  in  the  highest.  And  ought 
not  tiese  eternal  joys  animate  your  fervour,  your  devo- 
tion, /our  labour,  arid  vigilance,  to  the  acquiring  them  ? 
O  wfot  are  all  austerities,  penance  and  labour  you  can 
here  uiderVo,  in  balance  with  them  !  The  sufferings  of 
"  's  presenliime,  are  not  worthy  to  be  set  in  balance  with 


future  g 


so  often  an 
vanity :  yoi 
Heaven  is 
tioned  in  tl 


ory  which  shall  be  revealed  in  ws,  Rom.  viii. 


8. 

0  christif  i,  had  you  but  a  right  notion  of  heaven,  of 
its  glory,  iti  happiness,  you  would  not  be  so  wretchedly 
fond  of  eai  :h :  all  things  here  below  would  appear  to 
you  contei  ptible,  and  of  no  account :  you  would  not 
easily  pawn  your  soul  for  trifles,  folly  and 


would  take  more  care  and  pains  to  secure  it. 

the  precious  pearl,  for  which  the  man  men- 
~^» —  .„  vyfe  gospel  gave  ail  he  had  to  purchase  it;  even 
the  son  of  /God  made  a  sacrifice  of  his  all,  eclipsed  hit 
glory,  sacrificec)  his  pleasure,  and  his  very  life,  to  regain 
and  reinstate  you  in  this,  your  former  happiness :  the 
holy  saints  ahd  martyrs  thought  they  could  not  do  or 
suffer  too  mu/h  to  obtain  it ;  for  this  they  lived  the  most 
mortified  liv&s,  and  endured  the  most  cruel  deaths: 
Some  were,  stretched  on  the  rack,  others  flead  alive  $ 
others  sawed  in  two,  others  exposed  to  wild  beasts; 
broiled  on  gridirons,  cast  into  dungeons.  Others,  and 
these  innumerable,  retiring  into  deserts,  spent  their  lives 
in  contemplating  the  glory  of  this  place,  and  purifying 

29 


338          The  Poor  Mart s  Catechism :  &te. 

their  souls  for  the  enjoyment  of  it :  these  had  a  right 
idea  of  their  future  immense  happiness. 

O  how  many  live,  as  if  they  belonged  not  to  it  ?  or 
think  to  obtain  it  in  a  more  easy  and  delicate  manner  ? 
contrary  to  what  divine  Wisdom  has  taught  them  ;  that 
the,  kingdom  of  heaven  suffers  violence,  and  the  vilumt 
bear  it  away  :  that  they  must  sow  in  tears,  to  reap  in 
joy  :  that  they  must  fight  valiantly,  to  gain  so  great  a 
victory  :  deny  themselves,  and  lose  their  life  here,  to 
find  it  there  ;  and  carry  their  cross  with  Jesus,  if  they 
will  partake  of  his  crown  :  no,  no,  there  is  no  other  vay 
to  heaven,  but  what  Christ  himself  has  shewn  us,  botn  in 
word  and  example  :  as  it  is  written  of  him,  so  of  al  his 
followers  :  It  is  necessary  for  him  to  suffer,  and  by  that 
means  to  enter  into  his  glory.  So  by  many  tribulations 
and  persecutions,  we  are  to  enter  like  him  into  theking- 
dom  of  heaven. 

PRAISE    BE    TO    GOD, 


FINIS. 


A  GENERAL  INDEX. 

A. 

A  Page. 

CTUAL  SIN,  286 

Adultery,  &c.     -                          -  -       149 

Angels,  their  Creation,  29 

Anger,    -  -       304 

Apostles'  Creed,       -  14 

Attributes  Divine,           -  18 

B. 

Baptism,  193 

—  Ceremonies  of  it    -  197 

Beatitudes,         -  272 

C- 

Catholick  Church  and  Communion  of  Saints,  84 

Charity,                                          -  -                     125 

Chastity  perpetual,    -  -             186 

Christ,  his  Life,  44 

Christian,  his  Name  and  Dignity,     -  3 

his  Obligation,  5 

Church,  its  Marks,    ...  85 

Creation  of  Angels  and  Man,     -  31 

Creed,  14 

Sign  of  the  Cross,          -  -             *           6 

Commandments  of  God  in  general,    -  -             128 

— in  particular,  -       131 

Communion  at  Easter,                        -  175 

Confession,  when  and  how  to  be  made,  -                    173 

Confirmation,  -     .        262 
Covetousness,     -----      296 

D. 

Death,                        -  329 

Defrauding  Workmen  of  their  wages,  -       328 
Desires  and  though  ts,impureand  unchaste  forbidden,  159 

Despair,                                        -  -      319 


Detraction,    -  ... 

E, 

Envy,     - 

— at  another's  spiritual  good, 

Holy  Eucharist,  a  Sacrament,      - 

a  Communion, 

— — — • a  Sacrifice, 

Extreme  Unction,      - 

F. 
Faith,     -  . 

its  Qualities,      ... 

False  Witness,    -  -  . 

Fasting,  when  and  how  it  obliges,    - 
Final  Impenitence, 
Fortitude,      -  ... 

Fruits  of  the  Holy  Ghost, 

G. 

Gifts  of  the  Holy  Ghpst, 
Gluttony,       -  .  . 

TT 

Hail  Mary  explained,      - 
Heaven,         ... 
Hell,       .  .  .  . 

Heresy,  ... 

Holy  Ghost,        - 
Hope, 

I. 
Jesus  Christ,  true  God  and  true  Mm,     - 

,  fag  Incarnation., 

• -—  born  of  the  Virgin  Mary, 

: —  his  Life, 

— — „  his  Manifestations, 

— fiis  Doctrine, 

1  •" —  his  Miracles  and  Virtues, 

— ,. ,  his  Passfon,   - 

descents  in  ID  hell, 


135 

Truth,       -  -  318 


INDEX. 

Indulgences,  232 

Jubilee,                            -                         -  -      236 

Judgment,     -  331 

Justice,  -      262 

I* 

Life  everlasting,  96 

Lord's  Prayer,  109 

— — — its  Petitions  explained,  -  -      111 

Lust,             -                         -  298 

M. 

Man,  ftis  Creation  and  End,       -  31 

his  Fall,  32 

•Marriage,  and  its  impediments,  -       180 

Mass,  when  and  how  obliged  to  hear,  165 

.          its  Parts  explained,  -      219 

Matrimony,  -                                                    -  254 

Murder  wilful,  -  -       324 

Obedience, 
Obstinacy  in  Sin,      - 
Holy  Orders, 
Original  Sin, 
Oppression  of  the  Poor, 

P. 
Parents,  Honour  due  to  them, 

their  Obligation,     - 

Penance,  the  Sacrament, 

its  Parts,    - 

Poverty  voluntary, 

Prayer, 

Precepts  of  the  Church, 

Presumption  and  Despair,     - 

Pride,     - 

Prudence,     - 

Purgatory, 

R. 
Resurrection  of  the  Body, 

S. 

Sabbath  Day,      -  - 

Sacraments  in  general, 


INDEX. 

Sign  of  the  Cross,  -  -  -  16 
Sin,  -  ....  £82 
original,  -  .  .  283 

actual,                                         -  286 

mortal  and  venial,  -      287 

Sin  of  Sodom,  526 
Sins,  seven  capital  or  deadly,      -  .      292 
against  the  Holy  Ghost,  -            313 

-  "      that  cry  to  Heaven  for  Vengeance,  -      324 
— -  how  man  becomes  accessary  to  another's  sin,    290 
—  their  forgiveness,  -  91 
Sloth,            -  310 
Swearing,  &c.     -                                      -  -       137 

T. 

Temperance,      -                                    .  .      266 

Theft,  &c.?  -  152 

Theological  Virtues,       -  7 

Tradition,     -                          -  11 

Tithes,  -            -            -            -            -  178 

V. 
Virtue  and  Vice,  ....      259 

W. 

Wilful  murder,  146  and  324 
Witness  false,  -  ....  155 

Works  of  Mercy,  corporal,         •             -  -       277 

• spiritual,              -  -            280 


THE  END. 


SETHSt 


BERNARD  DORNIN, 

RESPECTFULLY  informs  his  Most  Rev.  Rt.  Rev. 
and  Rev.  friends,  and  the  Catholic  Laity  in  general, 
that  he  intends  printing,  the  following  important 
Works,  with  all  the  rapidity,  that  the  nature  of  such 
heavy  engagements  will  admit,  and  humbly  craves 
their  support  and  patronage. — viz. 

An  Introduction  to  a  Devout  Life,  by  St.  Francis  of 

Sales. 

Gobinett's  Instructions  for  Youth. 
The  New  testament,  in  duodecimo. 
Gandolphy's  Sermons  on  the  Ancient  Faith. 
A  Neat  pocket  edition  of  the  Hymns. 

Together  with  many  other  Books  of  primary  impor- 
.  tarice  to  a  knowledge  of  the  Ancient  Faith  of  the  Chris- 
tian world.  As  he  devotes  himself  exclusively  to  print- 
ing and  publishing  Catholic  books,  he  presumes  his 
store  has  some  claim  to  a  marked  attention  from  his 
Catholic  brethren,  throughout  the  United  Stages* 


14  DAY  USE 

RETURN  TO  DESK  FROM  WHICH  BORROWED 

LOAN  DEPT. 

This  book  is  due  on  the  last  date  stamped  below,  or 

on  the  date  to  which  renewed. 
Renewed  bopks^are  subject  to  immediate  recall. 


RE^'D  I 

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T  r\  01  A    «A™  i  f\  >«K                                     General  Library 
/F?™*?!  oTi78T?                                University  of  California 
Berkeley 

